Rev 9-17 | NETfull | STEP | Then the fifth angel blew his trumpet, and I saw a star that had fallen from the sky to the earth, and he was given the key to the shaft of the abyss.

Revelation of John 9

1 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ^{▼▼ Or “from heaven” (the same Greek word means both “heaven” and “sky”).} to the earth, and he was given the key to the shaft of the abyss. ^{▼▼ On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”} 2 He ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} opened the shaft of the abyss and smoke rose out of it ^{▼▼ Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.} like smoke from a giant furnace. The ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} sun and the air were darkened with smoke from the shaft. 3 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} out of the smoke came locusts onto the earth, and they were given power ^{▼▼ See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”} like that of the scorpions of the earth. 4 They ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} were told ^{▼▼ The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (hina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (hoti).} not to damage the grass of the earth, or any green plant or tree, but only those people ^{▼▼ Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women.} who did not have the seal of God on their ^{▼▼ The article τῶν (tōn) has been translated as a possessive pronoun here (ExSyn 215).} forehead. 5 The locusts ^{▼▼ Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.} were not given permission ^{▼▼ The word “permission” is not in the Greek text, but is implied.} to kill ^{▼▼ The two ἵνα (hina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqē).} them, but only to torture ^{▼▼ On this term BDAG 168 s.v. βασανισμός states, ”1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. - 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”} them ^{▼▼ The pronoun “them” is not in the Greek text but is picked up from the previous clause.} for five months, and their torture was like that ^{▼▼ Grk “like the torture,” but this is redundant in contemporary English.} of a scorpion when it stings a person. ^{▼▼ Grk “a man”; but ἄνθρωπος (anthrōpos) is used here in an individualized sense without being limited to the male gender.} 6 In ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} those days people ^{▼▼ Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women.} will seek death, but ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast present in this context.} will not be able to ^{▼▼ The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mē) in the Greek text.} find it; they will long to die, but death will flee from them.

7 Now ^{▼▼ Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.} the locusts looked like horses equipped for battle. On ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} their heads were something like crowns similar to gold, ^{▼▼ The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, hōs stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, homoioi chrusō, “similar to gold”).} and their faces looked like men’s ^{▼▼ Or “human faces.” The Greek term ἄνθρωπος (anqrōpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.} faces. 8 They ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} had hair like women’s hair, and their teeth were like lions’ teeth. 9 They had breastplates ^{▼▼ Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qōrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.} like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. 10 They have ^{▼▼ In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.} tails and stingers like scorpions, and their ability ^{▼▼ See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”} to injure people for five months is in their tails. 11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. ^{▼▼ Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”}

12 The first woe has passed, but ^{▼▼ Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.} two woes are still coming after these things!

13 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the sixth angel blew his trumpet, and I heard a single voice coming from the ^{▼▼ ‡ Several key mss (Ƥ⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarōn, “four”) before κεράτων (keratōn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.} horns on the golden altar that is before God, 14 saying to the sixth angel, the one holding ^{▼▼ Grk “having.”} the trumpet, “Set free ^{▼▼ On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie - a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”} the four angels who are bound at the great river Euphrates!” 15 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the four angels who had been prepared for this ^{▼▼ The Greek article τήν (tēn) has been translated with demonstrative force here.} hour, day, ^{▼▼ The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.} month, and year were set free to kill ^{▼▼ Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.} a third of humanity. 16 The ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} number of soldiers on horseback was two hundred million; ^{▼▼ Grk “twenty thousand of ten thousands.”} I heard their number. 17 Now ^{▼▼ Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.} this is what the horses and their riders ^{▼▼ Grk “and those seated on them.”} looked like in my ^{▼▼ Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).} vision: The riders had breastplates that were fiery red, ^{▼▼ L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”} dark blue, ^{▼▼ On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”} and sulfurous ^{▼▼ On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”} yellow in color. ^{▼▼ The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.} The ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} heads of the horses looked like lions’ heads, and fire, smoke, and sulfur ^{▼▼ Traditionally, “brimstone.”} came out of their mouths. 18 A third of humanity was killed by these three plagues, that is, ^{▼▼ The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).} by the fire, the smoke, and the sulfur that came out of their mouths. 19 For the power ^{▼▼ See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”} of the horses resides ^{▼▼ Grk “is.”} in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries. 20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ^{▼▼ The word “made” is not in the Greek text but is implied.} of gold, silver, ^{▼▼ The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.} bronze, stone, and wood – idols that cannot see or hear or walk about. 21 Furthermore, ^{▼▼ Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.} they did not repent of their murders, of their magic spells, ^{▼▼ On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people - ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”} of their sexual immorality, or of their stealing.

Revelation of John 10

The Angel with the Little Scroll

1 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} I saw another powerful angel descending from heaven, wrapped ^{▼▼ Or “clothed.”} in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ^{▼▼ Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.} 2 He held ^{▼▼ Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”} in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 3 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 4 When the seven thunders spoke, I was preparing to write, but ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast present in this context.} just then ^{▼▼ The words “just then” are not in the Greek text, but are implied.} I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 5 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the angel I saw standing on the sea and on the land raised his right hand to heaven 6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! ^{▼▼ On this phrase see BDAG 1092 s.v. χρόνος.} 7 But in the days ^{▼▼ Grk “But in the days of the voice of the seventh angel.”} when the seventh angel is about to blow his trumpet, the mystery of God is completed, ^{▼▼ The aorist ἐτελέσθη (etelesqē) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).} just as he has ^{▼▼ The time of the action described by the aorist εὐηγγέλισεν (euēngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqē). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).} proclaimed to his servants ^{▼▼ See the note on the word “servants” in 1:1.} the prophets.” 8 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the voice I had heard from heaven began to speak ^{▼▼ The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.} to me ^{▼▼ Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”} again, ^{▼▼ Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.} “Go and take the open ^{▼▼ The perfect passive participle ἠνεῳγμένον (ēneōgmenon) is in second attributive position and has been translated as an attributive adjective.} scroll in the hand of the angel who is standing on the sea and on the land.” 9 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.} I went to the angel and asked him to give me the little scroll. He ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} said to me, “Take the scroll ^{▼▼ The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.} and eat it. It ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.} I took the little scroll from the angel’s hand and ate it, and it did taste ^{▼▼ Grk “it was.” The idea of taste is implied.} as sweet as honey in my mouth, but ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast present in this context.} when I had eaten it, my stomach became bitter. 11 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} they ^{▼▼ The referent of “they” is not clear in the Greek text.} told me: “You must prophesy again about many peoples, nations, ^{▼▼ Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.} languages, and kings.”

Revelation of John 11

The Fate of the Two Witnesses

1 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} a measuring rod ^{▼▼ Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.} like a staff was given to me, and I was told, ^{▼▼ Grk “saying.”} “Get up and measure the temple of God, and the altar, and the ones who worship there. 2 But ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast present in this context.} do not measure the outer courtyard ^{▼▼ On the term αὐλήν (aulēn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”} of the temple; leave it out, ^{▼▼ The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exōqen) is difficult to determine.} because it has been given to the Gentiles, ^{▼▼ Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).} and they will trample on the holy city ^{▼▼ The holy city appears to be a reference to Jerusalem. See also Luke 21:24.} for forty-two months. 3 And I will grant my two witnesses authority ^{▼▼ The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.} to prophesy for 1,260 days, dressed in sackcloth. 4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ^{▼▼ This description is parenthetical in nature.} 5 If ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} anyone wants to harm them, fire comes out of their mouths ^{▼▼ This is a collective singular in Greek.} and completely consumes ^{▼▼ See L&N 20.45 for the translation of κατεσθίω (katesqiō) as “to destroy utterly, to consume completely.”} their enemies. If ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} anyone wants to harm them, they must be killed this way. 6 These two have the power ^{▼▼ Or “authority.”} to close up the sky so that it does not rain during the time ^{▼▼ Grk “the days.”} they are prophesying. They ^{▼▼ Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.} have power ^{▼▼ Or “authority.”} to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 7 When ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ^{▼▼ Or “be victorious over”; traditionally, “overcome.”} them and kill them. 8 Their ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} corpses will lie in the street ^{▼▼ The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).} of the great city that is symbolically ^{▼▼ Grk “spiritually.”} called Sodom and Egypt, where their Lord was also crucified. 9 For three and a half days those from every ^{▼▼ The word “every” is not in the Greek text, but is implied by the following list.} people, tribe, ^{▼▼ The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.} nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ^{▼▼ Or “to be buried.”} 10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11 But ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast present in this context.} after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ^{▼▼ Grk “fell upon.”} those who were watching them. 12 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} they ^{▼▼ Though the nearest antecedent to the subject of ἤκουσαν (ēkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.} heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ^{▼▼ Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.} went up to heaven in a cloud while ^{▼▼ The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.} their enemies stared at them. 13 Just then ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} a major earthquake took place and a tenth of the city collapsed; seven thousand people ^{▼▼ Grk “seven thousand names of men.”} were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

14 The second woe has come and gone; ^{▼▼ Grk “has passed.”} the third is coming quickly.

The Seventh Trumpet

15 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, ^{▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”}
and he will reign for ever and ever.”
16 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ^{▼▼ Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”} and worshiped God 17 with these words: ^{▼▼ Grk “saying.”}

“We give you thanks, Lord God, the All-Powerful, ^{▼▼ On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”}
the one who is and who was,
because you have taken your great power
and begun to reign. ^{▼▼ The aorist verb ἐβασίλευσας (ebasileusas) has been translated ingressively.}
18 The ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} nations ^{▼▼ Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).} were enraged,
but ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast present in this context.} your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, ^{▼▼ See the note on the word “servants” in 1:1.}
the prophets, their reward,
as well as to the saints
and to those who revere ^{▼▼ Grk “who fear.”} your name, both small and great,
and the time has come ^{▼▼ The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.} to destroy those who destroy ^{▼▼ Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirō), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.} the earth.”
19 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.} the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, ^{▼▼ Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”} crashes of thunder, an earthquake, and a great hailstorm. ^{▼▼ Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalē) refers to the intensity of the storm or the size of the individual hailstones, or both.}

Revelation of John 12

The Woman, the Child, and the Dragon

1 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. ^{▼▼ Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.} 2 She ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} was pregnant and was screaming in labor pains, struggling ^{▼▼ Grk “and being tortured,” though βασανίζω (basanizō) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.} to give birth. 3 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ^{▼▼ For the translation of διάδημα (diadēma) as “diadem crown” see L&N 6.196.} ^{▼▼ Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.} 4 Now ^{▼▼ Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.} the dragon’s ^{▼▼ Grk “its”; the referent (the dragon) has been specified in the translation for clarity.} tail swept away a third of the stars in heaven and hurled them to the earth. Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born. 5 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.} the woman gave birth to a son, a male child, ^{▼▼ On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”} who is going to rule ^{▼▼ Grk “shepherd.”} over all the nations ^{▼▼ Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).} with an iron rod. ^{▼▼ Or “scepter.” The Greek term ῥάβδος (rhabdos) can mean either “rod” or “scepter.”} ^{▼▼ An allusion to Ps 2:9 (see also Rev 2:27; 19:15).} Her ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} child was suddenly caught up to God and to his throne, 6 and she ^{▼▼ Grk “and the woman,” which would be somewhat redundant in English.} fled into the wilderness ^{▼▼ Or “desert.”} where a place had been prepared for her ^{▼▼ Grk “where she has there a place prepared by God.”} by God, so she could be taken care of ^{▼▼ Grk “so they can take care of her.”} for 1,260 days.

War in Heaven

7 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} war broke out in heaven: Michael ^{▼▼ The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).} and his angels fought against the dragon, and the dragon and his angels fought back. 8 But ^{▼▼ Here καί (kai) has been translated as “but” to indicate the implied contrast.} the dragon was not strong enough to prevail, ^{▼▼ The words “to prevail” are not in the Greek text, but are implied.} so there was no longer any place left ^{▼▼ Grk “found.”} in heaven for him and his angels. ^{▼▼ Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.} 9 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.} that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him. 10 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} I heard a loud voice in heaven saying,

“The salvation and the power
and the kingdom of our God,
and the ruling authority ^{▼▼ Or “the right of his Messiah to rule.” See L&N 37.35.} of his Christ, ^{▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”} have now come,
because the accuser of our brothers and sisters, ^{▼▼ Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.}
the one who accuses them day and night ^{▼▼ Or “who accuses them continually.”} before our God,
has been thrown down.
11 But ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast.} they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives ^{▼▼ They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.} so much that they were afraid to die.
12 Therefore you heavens rejoice, and all who reside in them!
But ^{▼▼ The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).} woe to the earth and the sea
because the devil has come down to you!
He ^{▼▼ Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.} is filled with terrible anger,
for he knows that he only has a little time!”
13 Now ^{▼▼ Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.} when the dragon realized ^{▼▼ Grk “saw.”} that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 14 But ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast present here.} the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ^{▼▼ Or “desert.”} to the place God ^{▼▼ The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.} prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ^{▼▼ The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {ēmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ƥ⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairous) appears twice before may indicate a scribal oversight.} ^{▼▼ The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).} 15 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the serpent spouted water like a river out of his mouth after the woman in an attempt to ^{▼▼ Grk “so that he might make her swept away.”} sweep her away by a flood, 16 but ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast present here.} the earth came to her rescue; ^{▼▼ Grk “the earth helped the woman.”} the ground opened up ^{▼▼ Grk “the earth opened its mouth” (a metaphor for the ground splitting open).} and swallowed the river that the dragon had spewed from his mouth. 17 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.} the dragon became enraged at the woman and went away to make war on the rest of her children, ^{▼▼ Grk “her seed” (an idiom for offspring, children, or descendants).} those who keep ^{▼▼ Or “who obey.”} God’s commandments and hold to ^{▼▼ Grk “and having.”} the testimony about Jesus. ^{▼▼ Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).} 18 And the dragon ^{▼▼ Grk “he”; the referent (the dragon) has been specified in the translation for clarity.} stood ^{▼▼ Grk ἐστάθη (estaqē, “he stood”). The reading followed by the translation is attested by the better mss (Ƥ⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Maj. vg^mss sy^phco) have the reading ἐστάθην (estaqēn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”} on the sand ^{▼▼ Or “sandy beach” (L&N 1.64).} of the seashore. ^{▼▼ The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.}

Revelation of John 13

The Two Beasts

1 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} I saw a beast coming up out of the sea. It ^{▼▼ Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, thērion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.} had ten horns and seven heads, and on its horns were ten diadem crowns, ^{▼▼ For the translation of διάδημα (diadēma) as “diadem crown” see L&N 6.196.} ^{▼▼ Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.} and on its heads a blasphemous name. ^{▼▼ ‡ Several mss (A 051 1611 1854 2053 2344 2351 Maj.^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ƥ⁴⁷ א C 1006 1841 2329 Maj.^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.} ^{▼▼ Whether this means a single name on all seven heads or seven names, one on each head, is not clear.} 2 Now ^{▼▼ Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.} the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} dragon gave the beast ^{▼▼ Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.} his power, his throne, and great authority to rule. ^{▼▼ For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.} 3 One of the beast’s ^{▼▼ Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.} heads appeared to have been killed, ^{▼▼ Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (hōs esfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.} but the lethal wound had been healed. ^{▼▼ The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.} And the whole world followed ^{▼▼ On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. - The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”} the beast in amazement; 4 they worshiped the dragon because he had given ruling authority ^{▼▼ For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.} to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ^{▼▼ On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.} 5 The beast ^{▼▼ Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.} was given a mouth speaking proud words ^{▼▼ For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.} and blasphemies, and he was permitted ^{▼▼ Grk “to it was granted.”} to exercise ruling authority ^{▼▼ For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.} for forty-two months. 6 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.} the beast ^{▼▼ Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.} opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ^{▼▼ The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {ēmisu kairou).} that is, those who dwell in heaven. 7 The beast ^{▼▼ Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.} was permitted to go to war against the saints and conquer them. ^{▼▼ Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ƥ⁴⁷A C 2053 Maj.^A sa). It is, however, found in Ƥ^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Maj.^K) lat sy^ph,(h)bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of Ƥ¹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edothē autō) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.} He was given ruling authority ^{▼▼ For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.} over every tribe, people, ^{▼▼ Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.} language, and nation, 8 and all those who live on the earth will worship the beast, ^{▼▼ Grk “it”; the referent (the beast) has been specified in the translation for clarity.} everyone whose name has not been written since the foundation of the world ^{▼▼ The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.} in the book of life belonging to the Lamb who was killed. ^{▼▼ Or “slaughtered”; traditionally, “slain.”} 9 If anyone has an ear, he had better listen!

10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword, ^{▼▼ Many mss (C 051* 2351 Maj.^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169–70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.}
then by the sword he must be killed.
This ^{▼▼ On ὧδε (hōde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”} requires steadfast endurance ^{▼▼ Or “perseverance.”} and faith from the saints.

11 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} I saw another beast ^{▼▼ This second beast is identified in Rev 16:13 as “the false prophet.”} coming up from the earth. He ^{▼▼ Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.} had two horns like a lamb, ^{▼▼ Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.} but ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast present in this context.} was speaking like a dragon. 12 He ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} exercised all the ruling authority ^{▼▼ For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.} of the first beast on his behalf, ^{▼▼ For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”} and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13 He ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} performed momentous signs, even making fire come down from heaven in front of people ^{▼▼ This is a generic use of ἄνθρωπος (anthrōpos), referring to both men and women.} 14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ^{▼▼ Grk “earth, telling.” This is a continuation of the previous sentence in Greek.} ^{▼▼ He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).} those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 15 The second beast ^{▼▼ Grk “it”; the referent (the second beast) has been specified in the translation for clarity.} was empowered ^{▼▼ Grk “it was given [permitted] to it [the second beast].”} to give life ^{▼▼ Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.} to the image of the first beast ^{▼▼ Grk “of the beast”; the word “first” has been supplied to specify the referent.} so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 16 He also caused ^{▼▼ Or “forced”; Grk “makes” (ποιεῖ, poiei).} everyone (small and great, rich and poor, free and slave ^{▼▼ See the note on the word “servants” in 1:1.} ) to obtain a mark on their right hand or on their forehead. 17 Thus no one was allowed to buy ^{▼▼ Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (hina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.} or sell things ^{▼▼ The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.} unless he bore ^{▼▼ Grk “except the one who had.”} the mark of the beast – that is, his name or his number. ^{▼▼ Grk “his name or the number of his name.”} 18 This calls for wisdom: ^{▼▼ Grk “Here is wisdom.”} Let the one who has insight calculate the beast’s number, for it is man’s number, ^{▼▼ Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite - the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723–24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”} ^{▼▼ The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.} and his number is 666. ^{▼▼ A few mss (Ƥ¹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.}

Revelation of John 14

An Interlude: The Song of the 144,000

1 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} I looked, and here was ^{▼▼ The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).} the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads. 2 I also heard a sound ^{▼▼ Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fōnē) as “sound” here.} coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ^{▼▼ Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.} the sound I heard was like that made by harpists playing their harps, 3 and they were singing a new song before the throne and before the four living creatures and the elders. No ^{▼▼ Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.} one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

4 These are the ones who have not defiled themselves ^{▼▼ The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.} with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, 5 and no lie was found on their lips; ^{▼▼ Grk “in their mouth was not found a lie.”} they ^{▼▼ Several mss (Ƥ⁴⁷ א 1 1006 1611 2351 Maj.^K pc) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.} are blameless.

Three Angels and Three Messages

6 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} I saw another ^{▼▼ Most mss (Ƥ47 א* Maj. sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ƥ^115vid א²A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).} angel flying directly overhead, ^{▼▼ L&N 1.10 states, “a point or region of the sky directly above the earth - ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”} and he had ^{▼▼ Grk “having.”} an eternal gospel to proclaim ^{▼▼ Or “an eternal gospel to announce as good news.”} to those who live ^{▼▼ Grk “to those seated on the earth.”} on the earth – to every nation, tribe, ^{▼▼ Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.} language, and people. 7 He declared ^{▼▼ Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.} in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

8 A ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} second ^{▼▼ There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Maj.^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allos deuteros angelos). Second, other mss (Ƥ⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א²[C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Maj.^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.} angel ^{▼▼ Grk “And another angel, a second.”} followed the first, ^{▼▼ The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.} declaring: ^{▼▼ For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.} “Fallen, fallen is Babylon the great city! ^{▼▼ The fall of Babylon the great city is described in detail in Rev 18:2–24.} She made all the nations ^{▼▼ Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).} drink of the wine of her immoral passion.” ^{▼▼ Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (tēs porneias) has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).}

9 A ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} third angel ^{▼▼ Grk “And another angel, a third.”} followed the first two, ^{▼▼ Grk “followed them.”} declaring ^{▼▼ For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.} in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 10 that person ^{▼▼ Grk “he himself.”} will also drink of the wine of God’s anger ^{▼▼ The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.} that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ^{▼▼ Traditionally, “brimstone.”} in front of the holy angels and in front of the Lamb. 11 And the smoke from their ^{▼▼ The Greek pronoun is plural here even though the verbs in the previous verse are singular.} torture will go up ^{▼▼ The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535–36). This is also consistent with the future passive βασανισθήσεται (basanisqēsetai) in v. 10.} forever and ever, and those who worship the beast and his image will have ^{▼▼ The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).} no rest day or night, along with ^{▼▼ Grk “and.”} anyone who receives the mark of his name.” 12 This requires ^{▼▼ Grk “Here is.”} the steadfast endurance ^{▼▼ Or “the perseverance.”} of the saints – those who obey ^{▼▼ Grk “who keep.”} God’s commandments and hold to ^{▼▼ The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, hoi tērountes).} their faith in Jesus. ^{▼▼ Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Iēsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”}

13 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} I heard a voice from heaven say, “Write this:

‘Blessed are the dead,
those who die in the Lord from this moment on!’”
“Yes,” says the Spirit, “so they can rest from their hard work, ^{▼▼ Or “from their trouble” (L&N 22.7).} because their deeds will follow them.” ^{▼▼ Grk “their deeds will follow with them.”}

14 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} I looked, and a white cloud appeared, ^{▼▼ Grk “and behold, a white cloud.”} and seated on the cloud was one like a son of man! ^{▼▼ This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46–48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800–801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771–72; NRSV).} He had ^{▼▼ Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.} a golden crown on his head and a sharp sickle in his hand. 15 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ^{▼▼ Grk “Send out.”} your sickle and start to reap, ^{▼▼ The aorist θέρισον (qerison) has been translated ingressively.} because the time to reap has come, since the earth’s harvest is ripe!” 16 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.} the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

17 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} another angel came out of the temple in heaven, and he too had a sharp sickle. 18 Another ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} angel, who was in charge of ^{▼▼ Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.} the fire, came from the altar and called in a loud voice to the angel ^{▼▼ Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.} who had the sharp sickle, “Use ^{▼▼ Grk “Send.”} your sharp sickle and gather ^{▼▼ On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”} the clusters of grapes ^{▼▼ On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”} off the vine of the earth, ^{▼▼ The genitive τῆς γῆς (tēs gēs), taken symbolically, could be considered a genitive of apposition.} because its grapes ^{▼▼ Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) - ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”} are now ripe.” ^{▼▼ On the use of ἥκμασαν (ēkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”} 19 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.} the angel swung his sickle over the earth and gathered the grapes from the vineyard ^{▼▼ Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).} of the earth and tossed them into the great ^{▼▼ Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lēnon, fem.) it has been taken to modify that word (as do most English translations).} winepress of the wrath of God. 20 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the winepress was stomped ^{▼▼ The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).} outside the city, and blood poured out of the winepress up to the height of horses’ bridles ^{▼▼ L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”} for a distance of almost two hundred miles. ^{▼▼ Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.}

Revelation of John 15

The Final Plagues

1 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} I saw another great and astounding sign in heaven: seven angels who have seven final plagues ^{▼▼ Grk “seven plagues - the last ones.”} (they are final because in them God’s anger is completed).

2 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} I saw something like a sea of glass ^{▼▼ See Rev 4:6 where the sea of glass was mentioned previously.} mixed with fire, and those who had conquered ^{▼▼ Or “had been victorious over”; traditionally, “had overcome.”} the beast and his image and the number of his name. They were standing ^{▼▼ Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”} by ^{▼▼ Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”} the sea of glass, holding harps given to them by God. ^{▼▼ Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.} 3 They ^{▼▼ Here καί (kai) has not been translated.} sang the song of Moses the servant ^{▼▼ See the note on the word “servants” in 1:1.} of God and the song of the Lamb: ^{▼▼ Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.}

“Great and astounding are your deeds,
Lord God, the All-Powerful! ^{▼▼ On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”}
Just ^{▼▼ Or “righteous,” although the context favors justice as the theme.} and true are your ways,
King over the nations! ^{▼▼ Certain mss (Ƥ⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiōnōn) instead of “nations” (ἐθνῶν, ethnōn), which itself is supported by several mss (א¹ A 051 Maj.). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileus tōn aiōnōn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.}
4 Who will not fear you, O Lord,
and glorify ^{▼▼ Or “and praise.”} ^{▼▼ Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9–10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2–3, 49:22–23, 66:23–24; Micah 4:2; Zech 8:20–22). See G. K. Beale, Revelation [NIGTC], 796–97.} your name, because you alone are holy? ^{▼▼ Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (hosios) and not the more common NT term ἅγιος (hagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3–4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796–97).}
All nations ^{▼▼ Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).} will come and worship before you
for your righteous acts ^{▼▼ Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiōma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. - B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”} have been revealed.”
5 After ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} these things I looked, and the temple (the tent ^{▼▼ On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5, ” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”} of the testimony) ^{▼▼ Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, ho naos tēs skēnēs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801–2).} ^{▼▼ In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.} was opened in heaven, 6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts ^{▼▼ Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).} around their chests. 7 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ^{▼▼ Or “anger.”} of God who lives forever and ever, 8 and the temple was filled with smoke from God’s glory and from his power. Thus ^{▼▼ Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.} no one could enter the temple until the seven plagues from the seven angels were completed.

Revelation of John 16

The Bowls of God’s Wrath

1 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” ^{▼▼ Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.} 2 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.} the first angel ^{▼▼ Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.} went and poured out his bowl on the earth. Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} ugly and painful sores ^{▼▼ Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.} appeared on the people ^{▼▼ Grk ‘the men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.} who had the mark of the beast and who worshiped his image.

3 Next, ^{▼▼ Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.} the second angel ^{▼▼ Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.} poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

4 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the third angel ^{▼▼ Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.} poured out his bowl on the rivers and the springs of water, and they turned into blood. 5 Now ^{▼▼ Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.} I heard the angel of the waters saying:

“You are just ^{▼▼ Or “righteous,” although the context favors justice as the theme.} – the one who is and who was,
the Holy One – because you have passed these judgments, ^{▼▼ Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.}
6 because they poured out the blood of your saints and prophets,
so ^{▼▼ Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.} you have given them blood to drink. They got what they deserved!” ^{▼▼ Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”}
7 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} I heard the altar reply, ^{▼▼ Grk “the altar saying.”} “Yes, Lord God, the All-Powerful, ^{▼▼ On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”} your judgments are true and just!”

8 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the fourth angel ^{▼▼ Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.} poured out his bowl on the sun, and it was permitted to scorch people ^{▼▼ Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.} with fire. 9 Thus ^{▼▼ Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.} people ^{▼▼ Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.} were scorched by the terrible heat, ^{▼▼ On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”} yet ^{▼▼ Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.} they blasphemed the name of God, who has ruling authority ^{▼▼ For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.} over these plagues, and they would not repent and give him glory.

10 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the fifth angel ^{▼▼ Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.} poured out his bowl on the throne of the beast so that ^{▼▼ Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.} darkness covered his kingdom, ^{▼▼ Grk “his kingdom became dark.”} and people ^{▼▼ Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.} began to bite ^{▼▼ On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”} their tongues because ^{▼▼ The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.} of their pain. 11 They blasphemed the God of heaven because of their sufferings ^{▼▼ Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”} and because of their sores, ^{▼▼ Or “ulcerated sores” (see 16:2).} but nevertheless ^{▼▼ Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.} they still refused to repent ^{▼▼ Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.} of their deeds.

12 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} the sixth angel ^{▼▼ Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.} poured out his bowl on the great river Euphrates and dried up its water ^{▼▼ Grk “and its water was dried up.” Here the passive construction has been translated as an active one.} to prepare the way ^{▼▼ Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.} for the kings from the east. ^{▼▼ Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”} 13 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} I saw three unclean spirits ^{▼▼ According to the next verse, these three unclean spirits are spirits of demons.} that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 14 For they are the spirits of the demons performing signs who go out to the kings of the earth ^{▼▼ BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”} to bring them together for the battle that will take place on the great day of God, the All-Powerful. ^{▼▼ On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”}

15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose ^{▼▼ Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”} his clothes so that he will not have to walk around naked and his shameful condition ^{▼▼ On the translation of ἀσχημοσύνη (ascēmosunē) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.} be seen.) ^{▼▼ These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15–16 and parallels.}
16 Now ^{▼▼ Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.} the spirits ^{▼▼ Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.} gathered the kings and their armies ^{▼▼ Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.} to the place that is called Armageddon ^{▼▼ There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (&armagedōn) has the best support. The usual English spelling is Armageddon, used in the translation.} ^{▼▼ Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.} in Hebrew.

17 Finally ^{▼▼ Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.} the seventh angel ^{▼▼ Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.} poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 18 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.} there were flashes of lightning, roaring, ^{▼▼ Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”} and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ^{▼▼ The singular ἄνθρωπος (anthrōpos) is used generically here to refer to the human race.} has been on the earth, so tremendous was that earthquake. 19 The ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} great city was split into three parts and the cities of the nations ^{▼▼ Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).} collapsed. ^{▼▼ Grk “fell.”} So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).} Babylon the great was remembered before God, and was given the cup ^{▼▼ Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).} filled with the wine made of God’s furious wrath. ^{▼▼ Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (thumos) and ὀργή (orgē) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.} 20 Every ^{▼▼ Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.} island fled away ^{▼▼ Or “vanished.”} and no mountains could be found. ^{▼▼ Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.} 21 And gigantic hailstones, weighing about a hundred pounds ^{▼▼ Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.} each, fell from heaven ^{▼▼ Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.} on people, ^{▼▼ Grk “on men,” but ἄνθρωπος (anthrōpos) is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).} but they ^{▼▼ Grk “the men”; for stylistic reasons the pronoun “they” is used here.} blasphemed God because of the plague of hail, since it ^{▼▼ Grk “the plague of it.”} was so horrendous. ^{▼▼ Grk “since the plague of it was exceedingly great.”}

Revelation of John 17

The Great Prostitute and the Beast

1 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} one of the seven angels who had the seven bowls came and spoke to me. ^{▼▼ Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”} “Come,” he said, “I will show you the condemnation and punishment ^{▼▼ Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”} of the great prostitute who sits on many waters, 2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” ^{▼▼ This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.} 3 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.} he carried me away in the Spirit ^{▼▼ Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).} to a wilderness, ^{▼▼ Or “desert.”} and there ^{▼▼ The word “there” is not in the Greek text, but is supplied for stylistic reasons.} I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 4 Now ^{▼▼ Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.} the woman was dressed in purple and scarlet clothing, ^{▼▼ The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.} and adorned with gold, ^{▼▼ Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).} precious stones, and pearls. She held ^{▼▼ Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.} in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ^{▼▼ Several mss (including 1611 1854 2053 Maj.^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneias tēs gēs) instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneias autēs kai tēs gēs). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (ΑΥΤΗΣ would have been read as ΤΗΣΓΗΣ), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.} 5 On ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} her forehead was written a name, a mystery: ^{▼▼ Some translations consider the word μυστήριον (mustērion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).} “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ^{▼▼ Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Iēsou) is taken as an objective genitive; Jesus is the object of their testimony.} I ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} was greatly astounded ^{▼▼ Grk “I marveled a great marvel” (an idiom for great astonishment).} when I saw her. 7 But ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast present in this context.} the angel said to me, “Why are you astounded? I will interpret ^{▼▼ Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.} for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 8 The beast you saw was, and is not, but is about to come up from the abyss ^{▼▼ On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”} and then go to destruction. The ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that ^{▼▼ Some translations take the ὅτι (hoti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).} the beast was, and is not, but is to come. 9 (This requires ^{▼▼ Grk “Here is the mind that has wisdom.”} a mind that has wisdom.) The seven heads are seven mountains ^{▼▼ It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.} the woman sits on. They are also seven kings: 10 five have fallen; one is, ^{▼▼ That is, one currently reigns.} and the other has not yet come, but whenever he does come, he must remain for only a brief time. 11 The ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 12 The ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ^{▼▼ For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.} as kings with the beast for one hour. 13 These kings ^{▼▼ The word “kings” is not in the Greek text, but has been supplied to clarify the referent.} have a single intent, and they will give their power and authority to the beast. 14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ^{▼▼ See BDAG 636 s.v. μετά A.2.a.α.} the Lamb are the called, chosen, and faithful.”

15 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.} the angel ^{▼▼ Grk “he”; the referent (the angel) has been specified in the translation for clarity.} said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ^{▼▼ Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.} nations, and languages. 16 The ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ^{▼▼ A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.} will consume her flesh and burn her up with fire. ^{▼▼ The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”} 17 For God has put into their minds ^{▼▼ Grk “hearts.”} to carry out his purpose ^{▼▼ Or “his intent.”} by making ^{▼▼ The infinitive ποιῆσαι (poiēsai) was translated here as giving the logical means by which God’s purpose was carried out.} a decision ^{▼▼ On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”} to give their royal power ^{▼▼ For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”} to the beast until the words of God are fulfilled. ^{▼▼ Or “completed.”} 18 As for ^{▼▼ Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.} the woman you saw, she is the great city that has sovereignty over the kings of the earth.”