Revelation 14:1–19:21

tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

tn 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 (phōnē) as “sound” here.

tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

tn 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.

tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

tn Grk “in their mouth was not found a lie.”

tc Several mss (𝔓47 א 1 1006 1611 2351 𝔐K 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.

tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

tc Most mss (𝔓47 א* 𝔐 sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (𝔓115vid א2 A 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).

tn 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.’ ”

tn Grk “having.”

tn Or “an eternal gospel to announce as good news.”

tn Grk “to those seated on the earth.”

tn 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.

tn 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.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 𝔐K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allos deuteros angelos). Second, other mss (𝔓47 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 𝔐A) 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.

tn Grk “And another angel, a second.”

tn 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.

tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.

sn The fall of Babylon the great city is described in detail in Rev 18:2–24.

tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

tn 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).

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Grk “And another angel, a third.”

tn Grk “followed them.”

tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.

tn Grk “he himself.”

tn The Greek word for “anger” here is θυμός (thumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

tn Traditionally, “brimstone.”

tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535–36). This is also consistent with the future passive βασανισθήσεται (basanisthēsetai) in v. 10.

tn The present tense ἔχουσιν (echousin) 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).

tn Grk “and.”

tn Grk “Here is.”

tn Or “the perseverance.”

tn Grk “who keep.”

tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, hoi tērountes).

tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that Ἰησοῦ (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.”

tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

tn Or “from their trouble” (L&N 22.7).

tn Grk “their deeds will follow with them.”

tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

tn Grk “and behold, a white cloud.”

tn 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, 15f) … 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).

tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

tn Grk “Send out.”

tn The aorist θέρισον (therison) has been translated ingressively.

tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

tn Grk “Send.”

tn 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.”

tn 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.”

tn The genitive τῆς γῆς (tēs gēs), taken symbolically, could be considered a genitive of apposition.

tn 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, ὄτι 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.”

tn On the use of ἤκμασαν (ēkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom … of grapes … Rv 14:18.”

tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

tn 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”).

tn 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).

tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

tn 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.’ ”

tn 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.

tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

tn Grk “seven plagues—the last ones.”

tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

sn See Rev 4:6 where the sea of glass was mentioned previously.

tn Or “had been victorious over”; traditionally, “had overcome.”

tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

tn 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.”

tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou theou) has been translated as a genitive of agency.

tn Here καί (kai) has not been translated.

tn See the note on the word “servants” in 1:1.

tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

tn 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.”

tn Or “righteous,” although the context favors justice as the theme.

tc Certain mss (𝔓47 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 𝔐). 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.

tn Or “and praise.”

sn 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.

sn 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 ὄσιος (hosios) and not the more common NT term ἄγιος (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).

tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiōma) in this context BDAG 249 s.v. 2. states, “righteous deed … διʼ 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.”

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn 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.”

tn 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).

sn 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.

tn 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).

tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

tn Or “anger.”

tn 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.

tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

tn Or “anger.” Here τοῦ θυμοῦ (tou thumou) has been translated as a genitive of content.

tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.

tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

tn Or “righteous,” although the context favors justice as the theme.

tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

tn 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.

tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

tn Grk “the altar saying.”

tn 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.”

tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.

tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.

tn 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.”

tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

tn Grk “his kingdom became dark.”

tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.

tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

tn 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.”

tn Or “ulcerated sores” (see 16:2).

tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

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.”

tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

sn According to the next verse, these three unclean spirits are spirits of demons.

tn 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.”

tn 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.”

tn 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).”

tn On the translation of ἀσχημοσύνη (aschēmosunē) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

sn 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.

tn 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.

tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

tc There are many variations in the spelling of this name among the Greek mss, although Ἁρμαγεδών (harmagedōn) has the best support. The usual English spelling is Armageddon, used in the translation.

tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.

tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

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?…).”

tn The singular ἄνθρωπος (anthrōpos) is used generically here to refer to the human race.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

tn Grk “fell.”

tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

tn 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”).

tn 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.

tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

tn Or “vanished.”

sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.

tn 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.

tn 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.

tn 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).

tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

tn Grk “the plague of it.”

tn Grk “since the plague of it was exceedingly great.”

tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

tn 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, μετʼ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

tn 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.”

tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.

tn 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.

tn 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).

tn Or “desert.”

tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

tn 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.

tc Several mss (including 1611 1854 2053 𝔐K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneias tēs gēs) instead of “her sexual immorality.” Other mss (א syh** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneias aujtēs 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.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn 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”).

tn Or “of the witnesses to Jesus.” Here the genitive Ἰησοῦ (Iēsou) is taken as an objective genitive; Jesus is the object of their testimony.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Grk “I marveled a great marvel” (an idiom for great astonishment).

tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

tn 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.

tn 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 Ἀβαδδών (q.v.), the angel of the underworld 9:11 … φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

tn Here καί (kai) has not been translated because of differences between Greek and English style.