^20:1Then¹ I saw an angel descending from heaven, holding² in his hand the key to the abyss and a huge chain. ^20:2He³ seized the dragon—the ancient serpent, who is the devil and Satan—and tied him up for a thousand years. ^20:3The angel⁴ then⁵ threw him into the abyss and locked⁶ and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

^20:4Then⁷ I saw thrones and seated on them were those who had been given authority to judge.⁸ I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These⁹ had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They¹⁰ came to life¹¹ and reigned with Christ for a thousand years. ^20:5(The rest of the dead did not come to life until the thousand years were finished.)¹² This is the first resurrection. ^20:6Blessed and holy is the one who takes part¹³ in the first resurrection. The second death has no power over them,¹⁴ but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Satan’s Final Defeat

^20:7Now¹⁵ when the thousand years are finished, Satan will be released from his prison ^20:8and will go out to deceive¹⁶ the nations at the four corners of the earth, Gog and Magog,¹⁷ to bring them together for the battle. They are as numerous as the grains of sand in the sea.¹⁸^20:9They¹⁹ went up²⁰ on the broad plain of the earth²¹ and encircled²² the camp²³ of the saints and the beloved city, but²⁴ fire came down from heaven and devoured them completely.²⁵^20:10And the devil who deceived²⁶ them was thrown into the lake of fire and sulfur,²⁷ where the beast and the false prophet are²⁸ too, and they will be tormented there day and night forever and ever.

The Great White Throne

^20:11Then²⁹ I saw a large³⁰ white throne and the one who was seated on it; the earth and the heaven³¹ fled³² from his presence, and no place was found for them. ^20:12And I saw the dead, the great and the small, standing before the throne. Then³³ books were opened, and another book was opened—the book of life.³⁴ So³⁵ the dead were judged by what was written in the books, according to their deeds.³⁶^20:13The³⁷ sea gave up the dead that were in it, and Death³⁸ and Hades gave up the dead that were in them, and each one was judged according to his deeds. ^20:14Then³⁹ Death and Hades were thrown into the lake of fire. This is the second death—the lake of fire. ^20:15If⁴⁰ anyone’s name⁴¹ was not found written in the book of life, that person⁴² was thrown into the lake of fire.

A New Heaven and a New Earth

^21:1Then¹ I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist,² and the sea existed no more. ^21:2And I saw the holy city—the new Jerusalem—descending out of heaven from God, made ready like a bride adorned for her husband. ^21:3And I heard a loud voice from the throne saying: “Look! The residence³ of God is among human beings.⁴ He⁵ will live among them, and they will be his people, and God himself will be with them.⁶^21:4He⁷ will wipe away every tear from their eyes, and death will not exist any more—or mourning, or crying, or pain, for the former things have ceased to exist.”⁸

^21:5And the one seated on the throne said: “Look! I am making all things new!” Then⁹ he said to me, “Write it down,¹⁰ because these words are reliable¹¹ and true.” ^21:6He also said to me, “It is done!¹² I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water¹³ free of charge¹⁴ from the spring of the water of life. ^21:7The one who conquers¹⁵ will inherit these things, and I will be his God and he will be my son. ^21:8But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells,¹⁶ idol worshipers,¹⁷ and all those who lie, their place¹⁸ will be in the lake that burns with fire and sulfur.¹⁹ That²⁰ is the second death.”

The New Jerusalem Descends

^21:9Then²¹ one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me,²² saying, “Come, I will show you the bride, the wife of the Lamb!” ^21:10So²³ he took me away in the Spirit²⁴ to a huge, majestic mountain²⁵ and showed me the holy city, Jerusalem, descending out of heaven from God. ^21:11The city possesses²⁶ the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper.²⁷^21:12It has²⁸ a massive, high wall²⁹ with twelve gates,³⁰ with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel³¹ are written on the gates.³²^21:13There are³³ three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side.³⁴^21:14The³⁵ wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

^21:15The angel³⁶ who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. ^21:16Now³⁷ the city is laid out as a square,³⁸ its length and width the same. He³⁹ measured the city with the measuring rod⁴⁰ at fourteen hundred miles⁴¹ (its length and width and height are equal). ^21:17He also measured its wall, one hundred forty-four cubits⁴² according to human measurement, which is also the angel’s.⁴³^21:18The city’s⁴⁴ wall is made⁴⁵ of jasper and the city is pure gold, like transparent glass.⁴⁶^21:19The foundations of the city’s wall are decorated⁴⁷ with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate,⁴⁸ the fourth emerald, ^21:20the fifth onyx,⁴⁹ the sixth carnelian,⁵⁰ the seventh chrysolite,⁵¹ the eighth beryl,⁵² the ninth topaz, the tenth chrysoprase,⁵³ the eleventh jacinth,⁵⁴ and the twelfth amethyst. ^21:21And the twelve gates are twelve pearls—each one of the gates is made from just one pearl! The⁵⁵ main street⁵⁶ of the city is pure gold, like transparent glass.

^21:22Now⁵⁷ I saw no temple in the city, because the Lord God—the All-Powerful⁵⁸—and the Lamb are its temple. ^21:23The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. ^21:24The nations⁵⁹ will walk by its light and the kings of the earth will bring their grandeur⁶⁰ into it. ^21:25Its gates will never be closed during the day⁶¹ (and⁶² there will be no night there).⁶³^21:26They will bring the grandeur and the wealth⁶⁴ of the nations⁶⁵ into it, ^21:27but⁶⁶ nothing ritually unclean⁶⁷ will ever enter into it, nor anyone who does what is detestable⁶⁸ or practices falsehood,⁶⁹ but only those whose names⁷⁰ are written in the Lamb’s book of life.

^22:1Then¹ the angel² showed me the river of the water of life—water as clear as crystal—pouring out³ from the throne of God and of the Lamb, ^22:2flowing down the middle of the city’s⁴ main street.⁵ On each side⁶ of the river is the tree of life producing twelve kinds⁷ of fruit, yielding its fruit every month of the year.⁸ Its leaves are for the healing of the nations. ^22:3And there will no longer be any curse,⁹ and the throne of God and the Lamb will be in the city.¹⁰ His¹¹ servants¹² will worship¹³ him, ^22:4and they will see his face, and his name will be on their foreheads. ^22:5Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

A Final Reminder

^22:6Then¹⁴ the angel¹⁵ said to me, “These words are reliable¹⁶ and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants¹⁷ what must happen soon.”

^22:7(Look! I am coming soon!

Blessed is the one who keeps the words of the prophecy expressed in this book.)¹⁸

^22:8I, John, am the one who heard and saw these things,¹⁹ and when I heard and saw them,²⁰ I threw myself down²¹ to worship at the feet of the angel who was showing them to me. ^22:9But²² he said to me, “Do not do this!²³ I am a fellow servant²⁴ with you and with your brothers the prophets, and with those who obey²⁵ the words of this book. Worship God!” ^22:10Then²⁶ he said to me, “Do not seal up the words of the prophecy contained in this book, because the time is near. ^22:11The evildoer must continue to do evil,²⁷ and the one who is morally filthy²⁸ must continue to be filthy. The²⁹ one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

^22:12(Look! I am coming soon,

and my reward is with me to pay³⁰ each one according to what he has done!

^22:13I am the Alpha and the Omega,

the first and the last,

the beginning and the end!)³¹

^22:14Blessed are those who wash their robes so they can have access³² to the tree of life and can enter into the city by the gates. ^22:15Outside are the dogs and the sorcerers³³ and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood!³⁴

^22:16“I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!”³⁵^22:17And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

^22:18I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described³⁶ in this book. ^22:19And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life³⁷ and in the holy city that are described in this book.

^22:20The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus! ^22:21The grace of the Lord Jesus be with all.³⁸

Read in Logos

Footnotes

1 Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2 The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (echonta) and both are modified by the phrase “in his hand”—“having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain—“having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (echō) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
3 Here καί (kai) has not been translated because of differences between Greek and English style.
4 Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
5 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
6 Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
7 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
8 Grk “I saw thrones, and those seated on them, and judgment was given to them.” κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”
9 Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
10 Here καί (kai) has not been translated because of differences between Greek and English style.
11 On the use of the aorist ἔζησαν (ezēsan) ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
12 This statement appears to be a parenthetical comment by the author.
13 Grk “who has a share.”
14 The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (ho echōn) is followed by the plural pronoun τούτων (toutōn). In the interests of English style, this is obscured in most modern translations except the .
15 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
16 Or “mislead.”
17 The battle with Gog and Magog is described in the OT in Ezek 38:1–39:20.
18 Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
19 Here καί (kai) has not been translated because of differences between Greek and English style.
20 The shift here to past tense reflects the Greek text.
21 On the phrase “broad plain of the earth” πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 . Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.
22 Or “surrounded.”
23 On the term παρεμβολή (parembolē) states, “Mostly used as a military t.t.… so always in our lit.… 1. a (fortified) camp … ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”
24 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
25 See L&N 20.45 for the translation of κατεσθίω (katesthiō) as “to destroy utterly, to consume completely.”
26 Or “misled.”
27 Traditionally, “brimstone.”
28 The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.
29 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
30 Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
31 Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
32 Or “vanished.” The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).
33 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
34 Grk “another book was opened, which is of life.”
35 Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
36 Grk “from the things written in the books according to their works.”
37 Here καί (kai) has not been translated because of differences between Greek and English style.
38 Here Death is personified (cf. 1 Cor 15:55).
39 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
40 Here καί (kai) has not been translated because of differences between Greek and English style.
41 The word “name” is not in the Greek text, but is implied.
42 Grk “he”; the pronoun has been intensified by translating as “that person.”
1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2 For the translation of ἀπέρχομαι (aperchomai; here ἀπῆλθαν [apēlthan]) L&N 13.93 has “to go out of existence—‘to cease to exist, to pass away, to cease.’ ”
3 Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
4 Or “people”; Grk “men” (ἀνθρώπων, anthrōpōn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).
5 Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
6 Most (א 𝔐K) do not add the words “[as] their God” (αὐτῶν θεός, autōn theos) after “he will be with them.” The with these words include A 2030 2050 2329 The Andreas group (𝔐A) also has the words, but in a different arrangement with the preceding (ἔσται μετʼ αὐτῶν θεὸς αὐτῶν, estai met’ autōn theos autōn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. places the words in brackets, indicating doubts as to their authenticity.
7 Grk “God, and he.” 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.
8 For the translation of ἀπέρχομαι (aperchomai; here ἀπῆλθαν [apēlthan]) L&N 13.93 has “to go out of existence—‘to cease to exist, to pass away, to cease.’ ”
9 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
10 The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
11 Grk “faithful.”
12 Or “It has happened.”
13 The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
14 Or “as a free gift” (see L&N 57.85).
15 Or “who is victorious”; traditionally, “who overcomes.”
16 On the term φαρμακεία (pharmakeia, “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.”
17 Grk “idolaters.”
18 Grk “their share.”
19 Traditionally, “brimstone.”
20 Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnē) is feminine gender, while the pronoun “which” (ὅ, ho) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
21 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
22 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.” See also v. 15.
23 Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
24 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 [], ).
25 Grk “to a mountain great and high.”
26 Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.
27 On the term ἰάσπιδι (iaspidi) ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green … brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; to some, the diamond.”
28 Grk “jasper, having.” Here a new sentence was started in the translation.
29 Grk “a (city) wall great and high.”
30 On this term πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces … of the entrances of the heavenly Jerusalem … οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”
31 Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
32 Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
33 The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
34 The word “side” has been supplied four times in this verse for clarity.
35 Here καί (kai) has not been translated because of differences between Greek and English style.
36 Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
37 Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
38 Or “the city lies square.” On κεῖμαι (keimai) in this context, 2 states, “lie, of things … ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”
39 Here καί (kai) has not been translated because of differences between Greek and English style.
40 Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
41 Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
42 Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
43 Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anthrōpou, ho estin angelou) “ ‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.
44 Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
45 The phrase ἡ ἐνδώμησις τοῦ τείχους (hē endōmēsis tou teichous) is difficult to translate precisely. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [themelios]), which is somewhat redundant if the foundation is mentioned here.
46 Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (katharos), means both “pure” (referring to the gold) and “transparent” (referring to the glass).
47 The perfect participle here has been translated as an intensive (resultative) perfect.
48 Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
49 Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
50 Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
51 Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
52 Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
53 Chrysoprase is a greenish type of quartz (L&N 2.40).
54 Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.
55 Here καί (kai) has not been translated because of differences between Greek and English style.
56 The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
57 Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
58 On this word 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.”
59 Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
60 Or “splendor”; Grk “glory.”
61 On the translation “during the day” see ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
62 The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See 2.
63 The clause has virtually the force of a parenthetical comment.
64 Grk “honor,” but τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα … of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
65 Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
66 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
67 Here κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane … b. specifically, of that which is ceremonially impure: Rv 21:27.”
68 Or “what is abhorrent”; Grk “who practices abominations.”
69 Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiōn, “practices”) before the term “falsehood.” On this term, ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
70 Grk “those who are written”; the word “names” is implied.
1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2 Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
3 Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
4 Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
5 The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
6 Grk “From here and from there.”
7 Or “twelve crops” (one for each month of the year).
8 The words “of the year” are implied.
9 Or “be anything accursed” (L&N 33.474).
10 Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
11 Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.
12 See the note on the word “servants” in .
13 Or “will serve.”
14 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
15 Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
16 Grk “faithful.”
17 See the note on the word “servants” in .
18 These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
19 Or “I am John, the one who heard and saw these things.”
20 The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
21 Grk “I fell down and worshiped at the feet.” 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 Here καί (kai) has been translated as “but” to indicate the contrast present here.
23 On the elliptical expression ὅρα μή (hora mē) ὁράω B.2 states: “Elliptically … ὅρα μή ( ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
24 Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in .
25 Grk “keep” (an idiom for obedience).
26 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
27 Grk “must do evil still.”
28 For this translation see L&N 88.258; the term refers to living in moral filth.
29 Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.
30 The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.
31 These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
32 Grk “so that there will be to them authority over the tree of life.”
33 On the term φάρμακοι (pharmakoi) see L&N 53.101.
34 Or “lying,” “deceit.”
35 On this expression πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
36 Grk “written.”
37 The , on which the rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek for the last six verses of Revelation. So he translated the Latin back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek . The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek , is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin ; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the translators. (This textual problem is not discussed in .)
38 Most (א 𝔐) read “amen” (ἀμήν, amēn) after “all” (πάντων, pantōn). It is, however, not found in other important (A 1006 1841 ). It is easier to account for its addition than its omission from the text if original. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant.