Revelation 5:1–12:18

The Opening of the Scroll

5:1 Then1 I saw in the right hand of the one who was seated on the throne a scroll written on the front and back2 and sealed with seven seals.3 5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?” 5:3 But4 no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So5 I began weeping bitterly6 because no one was found who was worthy to open the scroll or to look into it. 5:5 Then7 one of the elders said8 to me, “Stop weeping!9 Look, the Lion of the tribe of Judah, the root of David, has conquered;10 thus he can open11 the scroll and its seven seals.”

5:6 Then12 I saw standing in the middle of the throne13 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed.14 He had15 seven horns and seven eyes, which16 are the seven17 spirits of God18 sent out into all the earth. 5:7 Then19 he came and took the scroll20 from the right hand of the one who was seated on the throne, 5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground21 before the Lamb. Each22 of them had a harp and golden bowls full of incense (which are the prayers of the saints).23 5:9 They were singing a new song:24

“You are worthy to take the scroll

and to open its seals

because you were killed,25

and at the cost of your own blood26 you have purchased27 for God

persons28 from every tribe, language,29 people, and nation.

5:10 You have appointed30 them31 as a kingdom and priests32 to serve33 our God, and they will reign34 on the earth.”

5:11 Then35 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their36 number was ten thousand times ten thousand37—thousands times thousands—5:12 all of whom38 were singing39 in a loud voice:

“Worthy is the lamb who was killed40

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then41 I heard every creature—in heaven, on earth, under the earth, in the sea, and all that is in them—singing:42

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power43 forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground44 and worshiped.

The Seven Seals

6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice,1 “Come!”2 6:2 So3 I looked,4 and here came5 a white horse! The6 one who rode it7 had a bow, and he was given a crown,8 and as a conqueror9 he rode out to conquer.

6:3 Then10 when the Lamb11 opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red,12 came out, and the one who rode it13 was granted permission14 to take peace from the earth, so that people would butcher15 one another, and he was given a huge sword.

6:5 Then16 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So17 I looked,18 and here came19 a black horse! The20 one who rode it21 had a balance scale22 in his hand. 6:6 Then23 I heard something like a voice from among the four living creatures saying, “A quart24 of wheat will cost a day’s pay25 and three quarts of barley will cost a day’s pay. But26 do not damage the olive oil and the wine!”

6:7 Then27 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So28 I looked29 and here came30 a pale green31 horse! The32 name of the one who rode it33 was Death, and Hades followed right behind.34 They35 were given authority over a fourth of the earth, to kill its population with the sword,36 famine, and disease,37 and by the wild animals of the earth.

6:9 Now38 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed39 because of the word of God and because of the testimony they had given. 6:10 They40 cried out with a loud voice,41 “How long,42 Sovereign Master,43 holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each44 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached45 of both their fellow servants46 and their brothers who were going to be killed just as they had been.

6:12 Then47 I looked when the Lamb opened the sixth seal, and a huge48 earthquake took place; the sun became as black as sackcloth made of hair,49 and the full moon became blood red;50 6:13 and the stars in the sky51 fell to the earth like a fig tree dropping52 its unripe figs53 when shaken by a fierce54 wind. 6:14 The sky55 was split apart56 like a scroll being rolled up,57 and every mountain and island was moved from its place. 6:15 Then58 the kings of the earth, the59 very important people, the generals,60 the rich, the powerful, and everyone, slave61 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They62 said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb,63 6:17 because the great day of their64 wrath has come, and who is able to withstand it?”65

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then1 I saw another angel ascending from the east,2 who had3 the seal4 of the living God. He5 shouted out with a loud voice to the four angels who had been given permission6 to damage the earth and the sea:7 7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants8 of our God.” 7:4 Now9 I heard the number of those who were marked with the seal,10 one hundred and forty-four thousand, sealed from all11 the tribes of the people of Israel:12

7:5 From the tribe of Judah, twelve thousand were sealed,

from the tribe of Reuben, twelve thousand,

from the tribe of Gad, twelve thousand,

7:6 from the tribe of Asher, twelve thousand,

from the tribe of Naphtali, twelve thousand,

from the tribe of Manasseh, twelve thousand,

7:7 from the tribe of Simeon, twelve thousand,

from the tribe of Levi, twelve thousand,

from the tribe of Issachar, twelve thousand,

7:8 from the tribe of Zebulun, twelve thousand,

from the tribe of Joseph, twelve thousand,

from the tribe of Benjamin, twelve thousand were sealed.

7:9 After these things I looked, and here was13 an enormous crowd that no one could count, made up of persons from every nation, tribe,14 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God,15

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood16 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground17 before the throne and worshiped God, 7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

7:13 Then18 one of the elders asked19 me, “These dressed in long white robes—who are they and where have they come from?” 7:14 So20 I said to him, “My lord, you know the answer.”21 Then22 he said to me, “These are the ones who have come out of the great tribulation. They23 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve24 him day and night in his temple, and the one seated on the throne will shelter them.25 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat,26 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.”27

The Seventh Seal

8:1 Now1 when the Lamb2 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then3 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another4 angel holding5 a golden censer6 came and was stationed7 at the altar. A8 large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 8:4 The9 smoke coming from the incense,10 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then11 the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring,12 flashes of lightning, and an earthquake.

8:6 Now13 the seven angels holding14 the seven trumpets prepared to blow them.

8:7 The15 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that16 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.

8:8 Then17 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A18 third of the sea became blood, 8:9 and a third of the creatures19 living in the sea died, and a third of the ships were completely destroyed.20

8:10 Then21 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky;22 it landed23 on a third of the rivers and on the springs of water. 8:11 (Now24 the name of the star is25 Wormwood.)26 So27 a third of the waters became wormwood,28 and many people died from these waters because they were poisoned.29

8:12 Then30 the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And …

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1	tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2	tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
3	tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”
4	tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
5	tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
6	tn Grk “much.”
7	tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
8	tn Grk “says” (a historical present).
9	tn The present imperative with μή (mē) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).
10	tn Or “has been victorious”; traditionally, “has overcome.”
11	tn The infinitive has been translated as an infinitive of result here.
12	tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
13	tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
14	tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (hōs ejsphagmenon). 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. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
15	tn Grk “killed, 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.”
16	sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
17	tc There is good ms evidence for the inclusion of “seven” (ἑπτά, hepta; 𝔓24 א 2053 2351 𝔐K). There is equally good ms support for the omission of the term (A 1006 1611 𝔐A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta hepta). A decision is difficult in this instance. NA 27 also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
18	sn See the note on the phrase the seven spirits of God in Rev 4:5.
19	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
20	tn 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.
21	tn Grk “fell down.” 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.”
22	tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
23	sn This interpretive comment by the author forms a parenthesis in the narrative.
24	tn The redundant participle λέγοντες (legontes) has not been translated here.
25	tn Or “slaughtered”; traditionally, “slain.”
26	tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
27	tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tō theō] alone) is found in codex A. א 2050 2344 𝔐 sy add the term “us” (ἡμᾶς, hēmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, ēgorasas). A few mss (1 vgms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.
28	tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
29	tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
30	tn The verb ἐποίησας (epoiēsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
31	tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (hēmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
32	tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
33	tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
34	tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 𝔐K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 𝔐A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
35	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
36	tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
37	tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
38	tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
39	tn Grk “saying.”
40	tn Or “slaughtered”; traditionally, “slain.”
41	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
42	tn Grk “saying.”
43	tn Or “dominion.”
44	tn Grk “fell down.” 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.”
1	tn Grk “saying like a voice [or sound] of thunder.”
2	tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, erchou) in 6:1, 3–5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
3	tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
4	tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
5	tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
6	tn Here καί (kai) has not been translated because of differences between Greek and English style.
7	tn Grk “the one sitting on it.” sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1–8,” Int 18 (1964): 407–18. This interpretation is the most probable one.
8	sn See the note on the word crown in Rev 3:11.
9	tn The participle νικῶν (nikōn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exēlthen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
10	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
11	tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
12	tn L&N 79.31 states, “ ‘fiery red’ (probably with a tinge of yellow or orange).”
13	tn Grk “the one sitting on it.”
14	tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
15	tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence … σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”
16	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
17	tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
18	tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
19	tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
20	tn Here καί (kai) has not been translated because of differences between Greek and English style.
21	tn Grk “the one sitting on it.”
22	sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
23	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
24	tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.… Rv 6:6ab.”
25	tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”
26	tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
27	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
28	tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
29	tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
30	tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
31	tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray … as the color of a pers. in sickness contrasted with appearance in health … so the horse ridden by Death … ἴππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”
32	tn Here καί (kai) has not been translated because of differences between Greek and English style.
33	tn Grk “the one sitting on it.”
34	tn Grk “And Hades was following with him.” The Greek expression μετʼ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
35	tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
36	tn Here καί (kai) has not been translated because of differences between Greek and English style.
37	tn Grk “with death.” θάνατος (thanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
38	tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
39	tn Or “murdered.” See the note on the word “butcher” in 6:4.
40	tn Here καί (kai) has not been translated because of differences between Greek and English style.
41	tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
42	tn The expression ἔως πότε (eōs pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
43	tn The Greek term here is δεσπότης (despotēs; see L&N 37.63).
44	tn Here καί (kai) has not been translated because of differences between Greek and English style.
45	tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plērōthōsin).
46	tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
47	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
48	tn Or “powerful”; Grk “a great.”
49	tn Or “like hairy sackcloth” (L&N 8.13).
50	tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
51	tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
52	tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
53	tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens)—‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’ ”
54	tn Grk “great wind.”
55	tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
56	tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
57	tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up … Rv 6:14.”
58	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
59	tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
60	tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
61	tn See the note on the word “servants” in 1:1.
62	tn 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.
63	tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
64	tc Most mss (A 𝔐 bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autōn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.
65	tn The translation “to withstand (it)” for ἵστημι (histēmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
1	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
2	tn 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.”
3	tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
4	tn Or “signet” (L&N 6.54).
5	tn 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.
6	tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
7	tn Grk “saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
8	tn See the note on the word “servants” in 1:1.
9	tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
10	tn Grk “who were sealed.”
11	tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
12	tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
13	tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
14	tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
15	tn The dative here has been translated as a dative of possession.
16	tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
17	tn 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.”
18	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
19	tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
20	tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
21	tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
22	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
23	tn 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.
24	tn Or “worship.” The word here is λατρεύω (latreuō).
25	tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
26	tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
27	sn An allusion to Isa 25:8.
1	tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
2	tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
3	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
4	tn Here καί (kai) has not been translated because of differences between Greek and English style.
5	tn Grk “having.”
6	sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
7	tn The verb “to station” was used to translate ἑστάθη (hestathē) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
8	tn 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.
9	tn Here καί (kai) has not been translated because of differences between Greek and English style.
10	tn The expression τῶν θυμιαμάτων (tōn thumiamatōn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
11	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
12	tn 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?…).”
13	tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
14	tn Grk “having.”
15	tn Here καί (kai) has not been translated because of differences between Greek and English style.
16	tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
17	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
18	tn Here καί (kai) has not been translated because of differences between Greek and English style.
19	tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
20	tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something—‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
21	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
22	tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
23	tn Grk “fell.”
24	tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
25	tn Grk “is called,” but this is somewhat redundant in contemporary English.
26	sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
27	tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
28	tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
29	tn Grk “and many of the men died from these waters because they were bitter.”
30	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

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