On the Greek text. The Greek throughout follows the standard critical text — uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT), and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced.

The Revelation to John — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Revelation data set: every chapter of Revelation (1–22) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. It is part of the same project as the Pauline volumes and the Catholic Epistles; the Revelation to John closes the New Testament — at once apocalypse, prophecy, and a circular letter to seven churches — unveiling Jesus Christ as the slain Lamb who is the Lord of history and the coming King. The Greek follows the standard critical text (uniform across NA28 / SBLGNT / THGNT in its main wording, and itself an ancient public-domain text); the copyrighted NA28 apparatus is not reproduced.

Scope

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note.

The argument of the book

The macro-structure of the whole book — its major movements — under which the chapter-by-chapter detail below unfolds. Revelation proceeds in cycles of sevens (seals, trumpets, bowls) framed by throne-room worship, in the symbolic, Septuagint-saturated, deliberately irregular Greek of apocalyptic. (Section divisions are interpretive; the more common analysis is generally followed.)

• I · 1 — The unveiling and the Son of Man among the lampstands. The prologue, the greeting and doxology to the seven churches, and the inaugural vision of the risen Christ who commissions John to write.
• II · 2–3 — The seven messages to the churches. Christ's diagnosis, warning, and promise to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea, each sealed "to the one who conquers."
• III · 4–5 — The throne and the Lamb. Heaven's throne-room worship of the Creator, and the slain-yet-standing Lamb alone found worthy to open the sealed scroll of history.
• IV · 6–7 — The seven seals, with interlude. The four horsemen, the martyrs under the altar, and cosmic upheaval; then the sealing of the 144,000 and the great multitude before the throne.
• V · 8–11 — The seven trumpets, with interlude. Plagues on earth, sea, rivers, and sky; the locusts and the Euphrates cavalry; the little scroll and the two witnesses; the seventh trumpet's announcement of the kingdom.
• VI · 12–14 — The dragon, the beasts, and the Lamb's company. The woman and the dragon, war in heaven, the beast from the sea and from the earth with its mark; then the Lamb and the 144,000, the three angels, and the harvest.
• VII · 15–16 — The seven bowls. The seven last plagues in which the wrath of God is finished, culminating at Armageddon in "It is done."
• VIII · 17–19 — The fall of Babylon and the rider on the white horse. The great prostitute on the beast, the dirges over fallen Babylon, heaven's Hallelujahs and the marriage of the Lamb, and the conquering Word of God.
• IX · 20 — The thousand years and the last judgment. Satan bound and loosed, the reign of the saints, Gog and Magog, and the great white throne where Death and Hades are cast into the lake of fire.
• X · 21–22 — The new heaven and new earth. The New Jerusalem descending, God dwelling with his people, the river and the tree of life — and the final promise and invitation, "Surely I am coming soon. Amen. Come, Lord Jesus."

Chapter-by-chapter

Revelation 1 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ Α′

Theme. The unveiling of Jesus Christ: a prophecy given by God and signified to John, opening with a beatitude on its readers, an epistolary greeting and doxology from the eternal triune God and the faithful-witness, firstborn, ruling Christ, and climaxing in the inaugural vision of the glorified Son of Man who walks among the seven golden lampstands — the Living One who died, holds the keys of Death and Hades, and commissions John to write to the seven churches.

Outline.

• A · 1:1–3 — Prologue and beatitude on the reader. The book's title and chain of transmission: a revelation of Jesus Christ, given by God, shown to his servants and signified through his angel to John (1), who bore witness to the word of God and the testimony of Jesus Christ, to all that he saw (2). The first of Revelation's seven beatitudes crowns the prologue — blessed is the lector who reads aloud and the congregation who hear and keep the words of the prophecy, for the time is near (3).
• B · 1:4–8 — Epistolary greeting, doxology, and the Alpha and the Omega. A letter-opening to the seven churches of Asia: grace and peace from the eternal One ('him who is and who was and who is to come,' the famous nominative-after-ἀπό solecism), the seven spirits before the throne (4), and Jesus Christ — faithful witness, firstborn of the dead, ruler of earth's kings (5a). The greeting bursts into doxology to the one who loves us and freed us from our sins by his blood and made us a kingdom and priests to his God and Father (5b–6). A prophetic oracle announces his coming with the clouds, seen by all, even those who pierced him, all the tribes mourning (7), sealed by God's own self-declaration: 'I am the Alpha and the Omega,' the Lord God, the Almighty who is and was and is coming (8).
• C · 1:9–20 — Patmos, the inaugural vision of the Son of Man, and the commission to write. John, brother and partner in tribulation, kingdom, and endurance, on Patmos for the word of God, was in the Spirit on the Lord's day and heard a trumpet-voice commanding him to write to the seven named churches (9–11). Turning, he saw seven golden lampstands and among them one like a son of man — robed and golden-girded, with white hair (the Ancient of Days), fiery eyes, burnished feet, a voice like many waters, seven stars in his right hand, a sharp two-edged sword from his mouth, a face like the sun (12–16). Falling as dead, he is raised by the right hand of the First and the Last, the Living One who died and lives forever and holds the keys of Death and Hades (17–18), and is commissioned to write what he saw, what is, and what is to come (19), with the mystery interpreted: the seven stars are the churches' angels, the seven lampstands the churches (20).

Translation & textual notes. The Greek follows the standard critical text of Revelation 1, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. Revelation is famous for its grammatical irregularities (solecisms) — case-discord that the critical text preserves rather than smooths: most strikingly at v.4 ἀπὸ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, where nominative articular phrases stand after the preposition ἀπό (which governs the genitive) — a deliberate grammatical 'monument' fixing the divine Name as an indeclinable whole (cf. Exod 3:14 LXX), echoed at v.8. Other notable points: at v.5 the participle ἀγαπῶντι ('who loves,' present) is read against the later aorist ἀγαπήσαντι, and the editions divide between λύσαντι ('freed,' read here) and λούσαντι ('washed') ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν; at v.6 the dative βασιλείαν ('a kingdom') stands in apposition after ἐποίησεν, with ἱερεῖς ('priests') likewise; at v.8 the title 'the Alpha and the Omega' is read, the later addition ἀρχὴ καὶ τέλος being secondary; at v.11 the later command 'I am the Alpha and the Omega, the first and the last' and the address to the seven churches by a longer formula are not part of the earliest text. Orthographic variants (movable-ν, ι-subscript, the spelling Ἰωάννης) are not noted. Beyond the apparatus, the chapter is dense with OT theophany-imagery — Daniel 7 (the Son of Man, the Ancient of Days), Daniel 10 (the robed, bronze-footed, flame-eyed man), Ezekiel 1 and 43 (the voice of many waters), Zechariah 12 and Daniel 7 fused at v.7, and Isaiah 44/48 ('the first and the last') — and its grammatical roughnesses (the participle-for-finite ἔχων at v.16, the case-discordant πεπυρωμένης at v.15, the ὅμοιον + accusative at v.13, the dangling τὸ μυστήριον at v.20) are features of the prophet's elevated, Semitizing Greek, not errors to be corrected.

Revelation 2 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ Β′

Theme. The first four of the seven oracles of the risen Christ — to Ephesus, Smyrna, Pergamum, and Thyatira — each diagnosing a church by the searching eyes of the one who walks among the lampstands, mingling commendation and rebuke, calling to repentance and endurance, and crowning the conqueror with paradise regained, the crown of life, hidden manna and a new name, and rule over the nations with the morning star.

Outline.

• A · 2:1–7 — To the angel of the church in Ephesus. Christ who holds the seven stars and walks among the golden lampstands (1) commends Ephesus' toil, endurance, and exposure of false apostles (2–3), but levels the fatal charge — the abandoned first love — and demands they remember, repent, and do the first works, under threat that the lampstand be removed (4–5); a renewed commendation (shared hatred of the Nicolaitans, 6) and the call to hear close with the promise of the tree of life in the paradise of God (7).
• B · 2:8–11 — To the angel of the church in Smyrna. The First and the Last, who died and lived again (8), knows their affliction, poverty (yet wealth), and the slander of the 'synagogue of Satan' (9); the church without rebuke is summoned to fearless faithfulness through an imminent, ten-day tribulation unto death, promised the crown of life (10) and immunity from the second death (11).
• C · 2:12–17 — To the angel of the church in Pergamum. He who wields the sharp two-edged sword (12) knows they dwell where Satan's throne is and held fast even at Antipas' martyrdom (13), but rebukes the Balaam party and the Nicolaitans who license idol-food and immorality (14–15); repent, or he comes quickly to war with the sword of his mouth (16) — the conqueror receives hidden manna and a white stone bearing a secret new name (17).
• D · 2:18–29 — To the angel of the church in Thyatira. The Son of God with flaming eyes and burnished feet (18) commends a growing church whose latter works exceed the first (19) but rebukes its tolerance of 'Jezebel,' the self-styled prophetess seducing his servants (20); her spurned repentance brings a bed of affliction, her partners tribulation, her children death — that all the churches may know the heart-searching Judge who repays each by works (21–23). To the faithful 'rest,' who shun 'the deep things of Satan,' no further burden — only hold fast till he comes (24–25); the conqueror who keeps his works to the end receives authority over the nations (Ps 2:8–9) and the morning star (26–28), sealed by the call to hear (29).

Translation & textual notes. The Greek follows the standard critical text of Revelation 2, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.3 the best text reads ἐβάστασας … καὶ οὐ κεκοπίακες ('you have endured … and have not grown weary'), where the later Byzantine tradition transposes and adds οὐκ ἐκοπίασας; at v.5 some witnesses add ταχύ ('quickly') after ἔρχομαί σοι, harmonizing to v.16; at v.7 the addition μου ('my [paradise]') after παραδείσῳ is read by some witnesses, τοῦ θεοῦ being uniform; at v.13 the name Ἀντιπᾶς is variously declined (the indeclinable nominative-for-genitive is read); at v.20 the editions divide over the article and pronoun in τὴν γυναῖκα Ἰεζάβελ, some witnesses adding σου ('your wife Jezebel'), the shorter being printed; at v.22 βάλλω is read as a futuristic present, and the editions divide between ἔργων αὐτῆς ('her works,' printed) and αὐτῶν ('their works'); at v.24 the phrase ὡς λέγουσιν ('as they call them') and the demonstrative force of τὰ βαθέα τοῦ Σατανᾶ are conventional. Orthographic variants (movable-ν, ι-subscript, Θυάτειρα spellings, νικῶντι/νικοῦντι) are not noted. The chapter has 29 verses; none is legitimately omitted by the critical text. Beyond the apparatus, the four oracles are bound by a fixed rhetorical frame — the address τῷ ἀγγέλῳ … γράψον, the self-predication τάδε λέγει (each clause drawn from the inaugural vision of ch. 1), the diagnostic οἶδα, commendation and/or rebuke, the prophetic-call formula ὁ ἔχων οὖς ἀκουσάτω, and the conqueror-promise τῷ νικῶντι; from Pergamum on, the call to hear follows rather than precedes the promise. The recurring verbs κρατέω ('hold fast' — of Christ holding the stars, the church holding his name, the heretics holding false teaching) and μετανοέω ('repent') thread the chapter, while νικάω crowns each oracle.

Revelation 3 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ Γ′

Theme. The last three of the seven proclamations — to dead Sardis, faithful Philadelphia, and lukewarm Laodicea — calling each church to wake, hold fast, or repent, and crowning the series with the risen Christ standing at the door and knocking, with the promise of co-enthronement to everyone who conquers.

Outline.

• A · 3:1–6 — To Sardis: the dead church called to wake. The one who holds the seven Spirits and the seven stars (1a) diagnoses a church with a name for life but dead in fact (1b). The remedy is a cascade of imperatives — become watchful, strengthen the dying remnant, for its works are not found complete before God (2); remember, keep, repent, or he comes as an unannounced thief (3). Yet a faithful few have not soiled their garments and will walk with him in white, worthy (4); the conqueror is robed in white, his name never erased from the book of life and confessed before the Father and his angels (5). The hearing-formula closes (6).
• B · 3:7–13 — To Philadelphia: the open door for the faithful weak. The Holy and True One, holder of the key of David who opens what none can shut (7), sets an unshuttable open door before a church of little power that has kept his word and not denied his name (8). The synagogue of Satan will be made to bow at its feet and know Christ has loved it (9); because it kept the word of his endurance, he will keep it from the hour of trial coming on the whole world (10). He comes quickly — hold fast, let no one seize the crown (11); the conqueror becomes an immovable pillar in God's temple, inscribed with the threefold name of God, the new Jerusalem, and Christ's new name (12). The hearing-formula closes (13).
• C · 3:14–22 — To Laodicea: the lukewarm rebuked and invited. The Amen, the faithful and true witness, the beginning (ruler) of God's creation (14), finds the church lukewarm — neither cold nor hot — and so on the point of being spat out (15–16). Boasting itself rich and self-sufficient, it is in truth wretched, pitiable, poor, blind, and naked (17); let it buy from Christ refined gold, white garments, and eye-salve to answer its bank, looms, and medical school (18). Those he loves he reproves and disciplines, so let it be zealous and repent (19). Behold, he stands at the door and knocks, promising table-fellowship to whoever opens (20); the conqueror will sit with him on his throne as he overcame and sat with the Father (21). The seventh hearing-formula seals the seven (22).

Translation & textual notes. The Greek follows the standard critical text of Revelation 3, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The chapter completes the seven proclamations to the churches (Sardis, vv.1–6; Philadelphia, vv.7–13; Laodicea, vv.14–22), each cast in a fixed pattern: a command to write, a self-description of the speaker drawn from the inaugural vision (ch.1), the diagnosis (often ʻI know your worksʼ), a charge, and the twin formulas ʻlet the one who has an ear hearʼ and ʻto the one who conquers.ʼ A few points of variation are passed over without a marginal note: at v.2 the editions read ἔμελλον ('were about to') against the variant μέλλεις ('you are about to'); at v.7 the title ὁ ἅγιος, ὁ ἀληθινός and the participle ὁ ἀνοίγων with the variants κλείσει/κλείει and ἀνοίξει/ἀνοίγει are read with the earliest text; at v.14 the divine title is read ὁ Ἀμήν, and at v.16 the order ζεστὸς οὐδὲ ψυχρός ('hot nor cold') is followed against transposed witnesses. Revelation's distinctive 'Semitic' Greek — nominatives in apposition to oblique cases (the so-called solecisms, as ὁ Ἀμήν, ὁ μάρτυς at v.14, and ἡ καταβαίνουσα to genitive Ἰερουσαλήμ at v.12), the article + name construction, and the participial divine titles — is preserved rather than smoothed. Note further the verbal links: ὄνομα ('name/reputation') rings through the Sardis letter (vv.1, 4, 5) and reappears thrice inscribed at Philadelphia (v.12); the τηρέω wordplay binds Philadelphia's faithful 'keeping' to Christ's 'keeping' it from the hour of trial (v.10); and the conqueror-refrain (νικάω) closes each letter, climaxing in co-enthronement (v.21). The chapter has 22 verses; none is legitimately omitted by the critical text.

Revelation 4 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ Δ′

Theme. The throne-room vision: caught up "in the Spirit" through an open door in heaven, John beholds the One seated on the central throne, ringed by an emerald rainbow, the twenty-four crowned elders, the seven torches of the Spirit, and the four eye-covered living creatures who never cease the Trisagion — while the elders cast down their crowns and confess the Creator alone worthy of glory, honor, and power.

Outline.

• A · 4:1–2 — The open door and "come up here." After the seven letters, the seer's "I looked, and behold" presents a door standing open in heaven and the trumpet-voice of 1:10 summoning him, "Come up here, and I will show you what must take place after these things" (1). At once he is "in the Spirit," and the vision's controlling image stands fixed: a throne in heaven and One seated upon it (2).
• B · 4:3–6a — The One seated, the elders, and the throne-room furnishings. The Enthroned One is shown only in refracted gem-light — jasper and carnelian — encircled by an emerald rainbow (3). Around the throne sit twenty-four elders, white-robed and gold-crowned, on twenty-four thrones (4); from the throne issue the Sinai-theophany of lightnings, voices, and thunders, and before it burn the seven torches identified as the seven spirits of God (5), with a glassy, crystal sea stretched before it (6a).
• C · 4:6b–8 — The four living creatures and their unceasing "Holy, holy, holy." In the midst of and around the throne stand four living creatures, full of eyes front and back (6b), bearing the four faces of Ezekiel's cherubim — lion, ox, man, eagle (7) — each with the six wings of Isaiah's seraphim, who never rest day or night from the Trisagion: "Holy, holy, holy, Lord God Almighty, who was and is and is to come" (8).
• D · 4:9–11 — The elders cast their crowns: "Worthy are you." Whenever the living creatures give glory, honor, and thanks to the Ever-living One (9), the twenty-four elders prostrate themselves, worship, and cast their crowns before the throne (10), confessing, "Worthy are you, our Lord and God, to receive the glory and the honor and the power, for you created all things, and by your will they existed and were created" (11) — creation itself the ground of worship.

Translation & textual notes. The Greek follows the standard critical text of Revelation 4, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.3 the words καὶ ὁ καθήμενος ('and the one seated') are read with the best witnesses, though omitted by a few; the spelling ἶρις/ἷρις (v.3) and the form ὁμοίως/ὅμοιος in the comparisons vary orthographically. At v.4 the editions divide over whether the elders' thrones are introduced by θρόνους (accusative, read here, governed by εἶδον) or the variant θρόνοι, and over the spelling εἴκοσι τέσσαρες / εἰκοσιτέσσαρες; the plural for the elders' crowns is conventional. At v.6 the comparative ὡς θάλασσα ὑαλίνη ('something like a sea of glass') is uniform. At v.8 the threefold ἅγιος is read three times with the great majority, though a handful of later witnesses multiply or reduce the acclamation; the divine title κύριος ὁ θεὸς ὁ παντοκράτωρ is uniform. At v.11 the editions read ὁ κύριος καὶ ὁ θεὸς ἡμῶν ('our Lord and God') with the earliest text, some later witnesses adding ὁ ἅγιος; and the closing ἦσαν καὶ ἐκτίσθησαν ('they existed and were created') is read over the variant order εἰσὶν καὶ ἐκτίσθησαν. Beyond the apparatus, the chapter is marked by its deliberate solecisms, preserved rather than corrected: the masculine λέγων with feminine φωνή (v.1), masculine ὅμοιος with feminine ἶρις (v.3), the nominative τέσσαρες for the accusative (v.4), the masculine ἔχων with neuter ζῷον (vv.7–8), and the future indicative δώσουσιν after ὅταν (v.9) — Semitizing irregularities and sense-constructions typical of the Apocalypse. Note too the keyword θρόνος (some seventeen times in the book's most throne-saturated chapter), the reticent comparative ὡς / ὅμοιος that refuses to depict God directly, the Old Testament substratum (Ezek 1, 10; Isa 6; Exod 3:14; Gen 9), and the eternity-formula ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος (v.8) echoing 1:4, 8.

Revelation 5 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ Ε′

Theme. The sealed scroll of God's purpose in the right hand of the Enthroned can be opened by no one in all creation — until the Lion of Judah is revealed as a slain-yet-standing Lamb, whose redeeming blood makes him alone worthy to take and open it; heaven, then every creature, breaks into a crescendo of doxology to God and the Lamb together.

Outline.

• A · 5:1–4 — The sealed scroll and the search for one worthy. John sees a scroll in the right hand of the One on the throne, written within and on the back and sealed with seven seals (1). A mighty angel proclaims with a great voice, 'Who is worthy to open the scroll and loose its seals?' (2). No one in heaven, on earth, or under the earth is able to open it or even look into it (3), and John weeps much because no one is found worthy (4).
• B · 5:5–7 — The Lion who is the slain Lamb takes the scroll. An elder consoles the seer: 'Do not weep; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so as to open the scroll and its seven seals' (5). Yet what John sees standing at the center is a Lamb as though slain, with seven horns and seven eyes — the seven Spirits of God sent into all the earth (6); the Lamb comes and takes the scroll from the right hand of the Enthroned (7). The announced Lion is seen as a Lamb: the conqueror conquers by being slaughtered.
• C · 5:8–10 — The new song: 'Worthy are you… you purchased for God.' At the taking, the four living creatures and twenty-four elders fall before the Lamb, each with harp and golden bowls of incense — the prayers of the saints (8) — and sing a new song: 'Worthy are you to take the scroll and open its seals, for you were slain and purchased for God by your blood from every tribe and tongue and people and nation (9), and made them a kingdom and priests to our God, and they shall reign on the earth' (10).
• D · 5:11–14 — Myriads of angels and every creature's doxology. John hears myriads of myriads and thousands of thousands of angels around the throne (11), crying, 'Worthy is the Lamb who was slain to receive power and wealth and wisdom and might and honor and glory and blessing' (12) — a sevenfold ascription. Then every creature in heaven, on earth, under the earth, and on the sea ascribes to the One on the throne and to the Lamb a fourfold blessing, honor, glory, and dominion forever (13); the four living creatures say 'Amen,' and the elders fall and worship (14).

Translation & textual notes. The Greek follows the standard critical text of Revelation 5, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. Revelation's idiosyncratic 'solecisms' (e.g. the nominative ἔχων at v.6 where the accusative would agree with ἀρνίον; the nominative λέγοντες at v.12 after a genitive antecedent) are retained as transmitted, not normalized. A few points of variation are passed over without a marginal note: at v.9 the editions read ἠγόρασας τῷ θεῷ ('you purchased for God'), and the witnesses divide over whether ἡμᾶς ('us') stands after ἠγόρασας — the earliest text (here followed) omits it, reading 'you purchased for God by your blood [those] from every tribe,' though the Byzantine and TR tradition adds ἡμᾶς; at v.10 the corresponding pronoun is read αὐτούς ('them,' so the redeemed are spoken of in the third person) against the Byzantine ἡμᾶς ('us'), and the verb is read βασιλεύσουσιν ('they shall reign,' future) against the variants βασιλεύουσιν ('they reign,' present) and βασιλεύσομεν ('we shall reign'); the third-person future is printed. At v.5 the participle is read νικῆσαι (aorist active infinitive, 'has conquered so as to open') with the better witnesses. At v.6 some witnesses omit the article or vary the word order of the seven horns and eyes. At v.14 the Byzantine tradition adds ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων ('who lives forever and ever') after προσεκύνησαν; the shorter text is printed. Orthographic variants (movable-ν, ι-subscript, ἀρνίον/ἀρνίου spelling) are not noted. Beyond the apparatus, the chapter's force lies in its imagery, flagged in the lexical tier rather than resolved: the Lion/Lamb reversal (vv.5–6), where the heard title (λέων) is overturned by the seen figure (ἀρνίον); the standing-yet-slain paradox of ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον (the perfect participles holding together crucifixion and resurrection); the seven horns and seven eyes as omnipotence and the omnipresent sevenfold Spirit (Zech 4:10); and the deliberate joining of God and the Lamb as the single object of the universal doxology at v.13 — a high christology embedded in liturgy.

Revelation 6 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ Ϛ′

Theme. The Lamb opens the first six seals of the scroll: the four horsemen ride out in conquest, war, famine, and death; the souls of the martyrs cry "how long?" beneath the altar; and the sixth seal unleashes cosmic upheaval, before which all humanity flees the face of the Enthroned One and the wrath of the Lamb.

Outline.

• A · 6:1–2 — The first seal, the white horse. The Lamb breaks the first of the seven seals, and one of the four living creatures cries with thunder-voice, "Come!" (1). A white horse appears; its rider holds a bow, is given a victor's crown, and rides out "conquering and to conquer" — the διδωμι-passive marking him as commissioned, not autonomous (2).
• B · 6:3–4 — The second seal, the red horse. At the second creature's summons a fiery-red (πυρρός) horse goes out; its rider is granted to take peace from the earth so that men slaughter (σφάζω) one another, and a great sword is given him — war loosed, yet within bounds (3–4).
• C · 6:5–6 — The third seal, the black horse. The third rider holds a balance-scale (ζυγός), and a voice from the throne's centre fixes famine prices: a denarius for a quart of wheat, three quarts of barley — yet the oil and wine are not to be harmed, judgment that stops short of ruin (5–6).
• D · 6:7–8 — The fourth seal, the pale horse. A pale-green (χλωρός) horse appears, its rider named Death with Hades following; authority is given over a fourth of the earth to kill by the covenant-curse tetrad — sword, famine, plague, and wild beasts (Lev 26; Ezek 14:21): terrible but partial (7–8).
• E · 6:9–11 — The fifth seal, the souls under the altar. Beneath the altar are the souls of those slain for God's word and their witness (9), crying "How long, holy and true Master, until you judge and avenge our blood?" (10). Each is given a white robe and told to rest a little while, until the appointed number of fellow-martyrs is complete (11).
• F · 6:12–17 — The sixth seal, the day of wrath. Cosmic dissolution: earthquake, sun black as sackcloth, blood-moon, falling stars, sky rolled like a scroll, mountains and islands dislodged (12–14). Every rank from kings to slaves hides in the rocks, begging them to fall and hide them from the face of the Enthroned One and the wrath of the Lamb (15–16), for the great day of their wrath has come — and who can stand? (17).

Translation & textual notes. The Greek follows the standard critical text of Revelation 6, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points are worth flagging. At v.1 the manuscripts vary between the singular φωνῇ ('with a voice') and other constructions; the printed text reads ἐν μιᾷ ἐκ τῶν τεσσάρων ζῴων… ὡς φωνὴ βροντῆς. The summons of the living creatures in vv.1, 3, 5, 7 is read as the bare ἔρχου ('come!'), against the later expansion ἔρχου καὶ ἴδε ('come and see') of the Byzantine tradition and the Textus Receptus, which arose from misreading the command to the rider as a command to the seer. At v.1 and v.8 ζῷον ('living creature') is the four-faced cherubic being of 4:6–8, not a 'beast' (the beast is θηρίον). At v.6 the prices are reckoned in the δηνάριον, a labourer's daily wage (Matt 20:2). At v.8 the horse is χλωρός, 'pale, sickly-green' — the colour of a corpse — and its rider is named Θάνατος ('Death') with Hades following. At v.11 the editions divide over the aorist passive subjunctive πληρωθῶσιν ('should be completed/fulfilled') versus the future πληρώσωσιν; the passive reading is followed. The chapter is saturated with Old Testament imagery — the coloured horses of Zechariah 1 and 6, the covenant-curse of sword, famine, plague, and beasts (Lev 26; Ezek 14:21), the souls under the altar and the cry 'how long?' (Ps 79; Zech 1:12), and the day-of-the-LORD cosmic upheaval (Isa 13; 34:4; Joel 2; Hosea 10:8) — which is cited freely and not flagged word-by-word.

Beyond the apparatus, the chapter's interpretive cruxes turn on its colour-symbolism and its theology of judgment: the white horseman of vv.1–2 has been read both as Christ/the gospel (paralleling the conqueror of 19:11) and as a destructive militancy first in a quartet of woes; the recurring 'divine passive' ἐδόθη (vv.2, 4, 8, 11) frames every agent — even Death — as permitted and bounded; and the σφάζω of v.4 (mutual slaughter) and v.9 (the martyrs) deliberately echoes the slain Lamb of 5:6, binding the violence of history to the sacrifice that masters it.

Revelation 7 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ Ζ′

Theme. The interlude between the sixth and seventh seals: judgment is held back until God's servants are sealed — the 144,000 from the twelve tribes of Israel — while John sees an innumerable multitude from every nation before the throne and the Lamb, robed in white and crying that salvation belongs to our God; one of the elders reveals that these came out of the great tribulation, and the Lamb who is their Shepherd will lead them to springs of living water while God wipes away every tear.

Outline.

• A · 7:1–3 — The four angels and the sealing restrained. After this John sees four angels at the four corners of the earth holding back the four winds, that no wind blow on land, sea, or tree (1). Another angel ascends from the sunrise bearing the seal of the living God and cries to the four to whom power to harm was granted (2): do no harm to earth, sea, or trees until we have sealed the servants of our God on their foreheads (3).
• B · 7:4–8 — The number and the twelve tribes of the sealed. John hears the number — 144,000 (twelve times twelve, thousandfold) from every tribe of the sons of Israel (4) — and the roll is then read out tribe by tribe, twelve thousand from each: Judah at the head, Reuben, Gad (5); Asher, Naphtali, Manasseh (6); Simeon, Levi, Issachar (7); Zebulun, Joseph, Benjamin (8), the participle 'sealed' bracketing the list (vv.5a, 8c). Dan is omitted, Manasseh and Joseph both named, and Levi counted among the twelve.
• C · 7:9–12 — The innumerable multitude before the throne. After this John sees a countless multitude from every nation, tribe, people, and tongue, standing before the throne and the Lamb in white robes with palms (9), crying that salvation belongs to our God who is seated on the throne, and to the Lamb (10). All the angels, the elders, and the four living creatures fall on their faces and worship (11), voicing a sevenfold doxology — blessing, glory, wisdom, thanksgiving, honor, power, might — to God forever, bracketed by 'Amen' (12).
• D · 7:13–17 — The elder's explanation: out of the great tribulation. One of the elders asks who the white-robed are and whence they came (13); John defers, and the elder answers: these are they who come out of the great tribulation, having washed their robes white in the Lamb's blood (14). Therefore they stand before God's throne, serving him day and night in his temple, and the Enthroned One will spread his tabernacling presence over them (15); they shall hunger, thirst, and be scorched no more (16, Isa 49:10), for the Lamb at the throne's center will shepherd them and lead them to springs of living water, and God will wipe away every tear (17, Ezek 34; Isa 25:8; cf. Rev 21:3–4).

Translation & textual notes. The Greek follows the standard critical text of Revelation 7, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.4 the number ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ('144,000') is uniform, the spelling τεσσεράκοντα/τεσσαράκοντα being orthographic; in the tribe-list of vv.5–8 the refrain δώδεκα χιλιάδες ἐσφραγισμένοι/ἐσφραγισμένων varies in case and is sometimes abbreviated by later witnesses, the fuller participial form being printed at vv.5a and 8c and the bare number between; the order of the twelve tribes (Judah heading the list, the omission of Dan, the inclusion of Manasseh alongside Joseph, and Levi counted among the twelve) is the reading of the critical text and is text-historically secure; at v.5 some witnesses harmonize the spelling Ῥουβήν/Ῥουβίμ; at v.10 the editions read the dative τῷ θεῷ ἡμῶν τῷ καθημένῳ ('to our God who is seated'), the article before καθημένῳ varying in a few witnesses; at v.14 the editions divide over the form of the perfect ἔπλυναν ('they washed,' aorist, read here) against the variant ἐλεύκαναν ordering, and εἴρηκα ('I have said,' perfect) is read over later εἶπον; at v.17 the editions read ἀνὰ μέσον τοῦ θρόνου ('in the midst of the throne') and ὁδηγήσει ('will guide/lead'), and ζωῆς πηγὰς ὑδάτων ('springs of waters of life') with the genitive ζωῆς fronted, later witnesses smoothing the word order. Orthographic variants (movable-ν, ι-subscript, the spelling of the tribal names) are not noted. Note the chapter's structuring devices: the fourfold τέσσαρες/τέσσαρας ('four' angels, winds, corners) of vv.1–2; the sealing verb σφραγίζω binding vv.3–8; the sevenfold doxology of v.12; and the cluster of throne-and-shepherd imagery (θρόνος six times, the worship of the living and almighty God, the Lamb as shepherd) drawing on Isaiah 49, Ezekiel 34, and the new-exodus hope.

Beyond the apparatus, several renderings rest on interpretive choices flagged in the lexical tier: the resumptive pronouns of vv.2 (οἷς … αὐτοῖς) and 9 (ὃν … αὐτόν) are Semitisms left visible rather than smoothed; the shift of case across the participles of v.9 (ἑστῶτες nominative ad sensum, περιβεβλημένους accusative) reflects John's solecistic concord and is preserved; σκηνώσει ἐπ’ αὐτούς (v.15) is rendered 'will spread his tabernacle/shelter over them,' carrying the Shekinah-dwelling sense that recurs at 21:3; and the fronted genitive of ζωῆς πηγὰς ὑδάτων (v.17) is read as emphatic ('springs of life-giving waters').

Revelation 8 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ Η′

Theme. The seventh seal opens onto a half-hour of silence in heaven and the offering of the saints' prayers with incense at the golden altar; then altar-fire is hurled to earth and the first four of seven trumpets fall — hail and blood on the land, a burning mountain in the sea, the star Wormwood on the waters, and the darkened luminaries — each a partial 'third,' until an eagle cries a threefold woe over the three trumpets yet to sound.

Outline.

• A · 8:1 — The seventh seal: silence in heaven. When the Lamb opens the seventh and final seal, the scroll is fully unsealed — yet what follows is not a plague but an arresting half-hour of silence in heaven (1): a hush of awe and expectancy, the stillness in which the saints' prayers will be heard before the trumpets sound (cf. Hab 2:20; Zeph 1:7).
• B · 8:2–5 — The seven angels and the golden censer of prayer. The seven angels of the Presence are given seven trumpets (2); meanwhile another angel-priest stands at the heavenly altar with a golden censer, offering much incense with the prayers of all the saints, which ascend before God (3–4). Then he fills the censer with altar-fire and casts it to earth — the prayers answered in judgment — and the theophany of thunders, voices, lightnings, and earthquake signals the onset of the trumpet plagues (5).
• C · 8:6–7 — First trumpet: hail, fire, and blood on the land. The angels make ready to sound (6). The first trumpet brings hail and fire mingled with blood, hurled to earth (Exod 9): a third of the land, a third of the trees, and all green grass are burned up (7) — partial, warning judgment marked by the recurring fraction 'a third.'
• D · 8:8–9 — Second trumpet: the burning mountain and the bloodied sea. At the second trumpet a great fiery mountain-mass is cast into the sea (Exod 7): a third of the sea becomes blood (8), a third of its living creatures die, and a third of the ships are destroyed (9).
• E · 8:10–11 — Third trumpet: the star Wormwood on the waters. The third trumpet sends a great blazing star, named Wormwood (ὁ Ἄψινθος), falling on a third of the rivers and springs (10); the waters turn bitter and many die from them (11) — the proverbial bitterness of Jeremiah's judgment (Jer 9:15).
• F · 8:12 — Fourth trumpet: the darkened luminaries. The fourth trumpet strikes a third of sun, moon, and stars (Exod 10; Joel 2), so that a third of their light fails and day and night alike are diminished by a third (12) — the cosmos itself dimmed under judgment.
• G · 8:13 — The eagle's threefold woe. An interlude divides the first four trumpets from the last three: an eagle flying in mid-heaven cries a threefold 'Woe' upon the earth-dwellers, because of the trumpet-blasts of the three angels yet to sound (13) — the coming 'three woes' (9:12; 11:14).

Translation & textual notes. The Greek follows the standard critical text of Revelation 8, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.1 the temporal ὅταν stands with the aorist indicative ἤνοιξεν (for the expected ὅτε), and ἡμιώριον ('half-hour') is variously spelled; at v.3 ἵνα governs the future indicative δώσει (some witnesses regularize to the aorist subjunctive δώσῃ), and the censer is held 'over' (ἐπί + gen.) the altar; at v.7 the participle μεμιγμένα (neut. pl.) is construed ad sensum with the compound subject χάλαζα καὶ πῦρ, and a clause 'and a third of the earth was burned up' is present in the earliest witnesses (read here) though absent from some later ones; at v.9 the plural διεφθάρησαν follows the neuter-singular τὸ τρίτον ad sensum; at v.11 the star's name appears as ὁ Ἄψινθος (masc. article with the plant-name) or ἀψίνθιον in some witnesses; at v.13 the better-attested ἀετοῦ ('eagle') replaces the later ἀγγέλου ('angel'), and οὐαί governs the accusative τοὺς κατοικοῦντας (for the usual dative). Orthographic variants (movable-ν, ι-subscript, itacistic spellings) are not noted. Several of these constructions are among the Apocalypse's well-known solecisms — the irregular ὅταν + indicative (v.1), ἵνα + future indicative (v.3), the reflexive αὐτούς for ἑαυτούς (v.6), and οὐαί + accusative (v.13) — left standing rather than silently corrected. The chapter has 13 verses; none is legitimately omitted by the critical text.

Revelation 9 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ Θ′

Theme. The fifth and sixth trumpets unleash the first two Woes: a demonic locust-plague out of the abyss that torments (but cannot kill) the unsealed under their king Abaddon/Apollyon, and a 200-million-strong infernal cavalry from the Euphrates that kills a third of mankind — yet the survivors still will not repent of their idolatry and crimes.

Outline.

• A · 9:1–6 — The fifth trumpet: the fallen star, the abyss, and the locust-plague. A fallen star is given the key of the abyss (1), opens it to a furnace-like, sun-darkening smoke (2), out of which come locusts with scorpion-power (3), commissioned to harm not vegetation but only those without God's seal (4), tormenting — not killing — them five months with scorpion-sting agony (5), so that men seek death and find it fleeing from them (6).
• B · 9:7–11 — The locusts described, and their king Abaddon/Apollyon. A grotesque simile-portrait drawn from Joel: warhorses with golden crowns and human faces (7), women's hair and lions' teeth (8), iron breastplates and a chariot-roar of wings (9), and scorpion-tails stinging for five months (10) — climaxing in their king, the angel of the abyss, named in Hebrew Ἀβαδδών and in Greek Ἀπολλύων, 'Destruction / Destroyer' (11).
• C · 9:12 — The first Woe past; two yet to come. A narratorial hinge closing the fifth trumpet: the first of the three eagle-announced Woes (8:13) has passed; two more are still coming.
• D · 9:13–19 — The sixth trumpet: the four angels of the Euphrates and the demonic cavalry. A voice from the four horns of the golden altar (13) orders the release of the four angels bound at the Euphrates (14), prepared for the exact appointed hour to kill a third of mankind (15); the cavalry numbers twice ten-thousand times ten-thousand — two hundred million (16) — riders with fire-, smoke-, and sulfur-colored breastplates on lion-headed horses that breathe fire, smoke, and sulfur (17), the three plagues by which a third of men are killed (18), the horses' power lying in their mouths and their serpent-headed tails (19).
• E · 9:20–21 — The unrepentant survivors. The rest of mankind, not killed by these plagues, still refuse to repent of worshiping demons and lifeless gold/silver/bronze/stone/wood idols that cannot see, hear, or walk (20), nor of their murders, sorceries, sexual immorality, and thefts (21).

Translation & textual notes. The Greek follows the standard critical text of Revelation 9, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The Apocalypse is famous for its 'solecisms' — grammatical irregularities that are deliberate or Semitically coloured rather than errors — and several appear here: the construction ad sensum at v.12 (ἡ οὐαὶ ἡ μία, the feminine article fronted on the indeclinable interjection οὐαί treated as a noun, with singular ἔρχεται governing plural δύο οὐαί); the masculine participle λέγοντα and nominative ὁ ἔχων with feminine φωνήν at vv.13–14; the ἵνα-with-future-indicative idiom at vv.4 (ἀδικήσουσιν), 5 (βασανισθήσονται), and 20 (προσκυνήσουσιν); the plural ἀπεκτάνθησαν with neuter τὸ τρίτον at v.18; and the resumptive καί strings of paratactic narrative throughout. A few points of variation are passed over without a marginal note: at v.13 the reading τεσσάρων ('four [horns]') is absent from some witnesses and bracketed in some editions; at v.16 the figure δισμυριάδες μυριάδων ('twice ten-thousand times ten-thousand,' i.e. two hundred million) is variously written; at v.19 ἡ ἐξουσία τῶν ἵππων is sometimes given as singular ἡ ἐξουσία αὐτῶν. Orthographic variants (movable-ν, ι-subscript, itacisms such as Ἀβαδδών / Ἀββαδών) are not noted. The two Semitic-derived proper names of v.11 are transliterated, not translated, in the text itself. The chapter is saturated with Old Testament allusion: the locust-plague of Exod 10 and Joel 1–2 (the horse-likeness, lions' teeth, and chariot-roar of vv.7–9 echo Joel 2:4–5; 1:6); the sealing of Ezek 9:4 (v.4); the dead-idol polemic of Ps 115:4–7 / 135:15–17 and Dan 5:23 (v.20); and the great river Euphrates as frontier of invasion (vv.14; cf. 16:12).

Revelation 10 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ Ι′

Theme. The interlude between the sixth and seventh trumpets: a mighty angel astride sea and land swears by the eternal Creator that "there will be no more delay" (χρόνος οὐκέτι ἔσται), and the seer, made to eat a little scroll sweet in the mouth but bitter in the belly, is recommissioned to prophesy to the whole world.

Outline.

• A · 10:1–4 — The mighty angel with the little open scroll and the seven thunders. Another mighty angel descends from heaven, robed in a cloud, crowned with the rainbow, his face like the sun and his legs like fiery pillars, holding a little open scroll (βιβλαρίδιον), one foot on the sea and one on the land (1–2). He cries out like a roaring lion and the seven thunders speak (3); but as John is poised to write, a heavenly voice forbids him: seal up the thunders, do not write them (4) — the one revelation in the book deliberately suppressed (contrast 22:10).
• B · 10:5–7 — The angel's oath: no more delay; the mystery of God fulfilled. The angel raises his right hand to heaven in the OT oath-stance (cf. Dan 12:7; Deut 32:40) and swears by the one who lives forever and ever, the Creator of heaven, earth, and sea (5–6a), that there will be no more delay (6b): in the days of the seventh trumpet the mystery of God — which he announced as good news to his servants the prophets — is brought to completion (7). The oath answers the martyrs' "How long?" of 6:10.
• C · 10:8–11 — John eats the scroll: sweet and bitter, and a renewed commission. The heavenly voice tells John to take the open scroll from the angel's hand (8); he asks for it and is told to take and eat it — sweet as honey in the mouth but bitter in the stomach (9). He eats, and it is sweet to taste, bitter once swallowed (10), reworking Ezek 2:8–3:3. Then he is told, "You must prophesy again concerning many peoples and nations and tongues and kings" (11) — an Ezekiel-shaped recommissioning for the bittersweet word still to come.

Translation & textual notes. The Greek follows the standard critical text of Revelation 10, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. Revelation's Greek is famously irregular, and several of its "solecisms" are deliberately preserved rather than corrected: at v.1 the participial appositions (περιβεβλημένον, then the nominative ἡ ἶρις / τὸ πρόσωπον / οἱ πόδες) drift loosely from their accusative head noun; at v.2 the nominative participle ἔχων hangs as an anacoluthon; at v.8 the nominative ἡ φωνή stands without its own finite verb, then λαλοῦσαν ... λέγουσαν shift to the accusative under the pull of ἤκουσα. The diminutive βιβλαρίδιον ("little scroll," vv.2, 9, 10) interchanges in the witnesses with βιβλίον and βιβλιδάριον; the established text reads βιβλαρίδιον in vv.2, 9, 10 and βιβλίον in v.8, and this variation is not separately noted. At v.4 the order ἔμελλον γράφειν / γράφειν ἔμελλον varies. At v.6 a body of witnesses adds καὶ τὴν θάλασσαν καὶ τὰ ἐν αὐτῇ to the creation formula (read here with the fuller text). At v.7 the future-after-ὅταν construction (ὅταν μέλλῃ ... καὶ ἐτελέσθη) mixes subjunctive and a proleptic aorist that functions as a future, a Semitic-flavored idiom. At v.11 the plural λέγουσιν is impersonal ("it was said to me"); some witnesses read singular λέγει. The chief translation crux is v.6 χρόνος οὐκέτι ἔσται: despite the KJV's "there should be time no longer," the idiom (with v.7's appeal to the seventh trumpet) means "there will be no more delay" — the interval before the End is over. Orthographic variants (movable-ν, ι-subscript) are not noted. The sweet/bitter scroll (vv.9–10) reworks Ezekiel's scroll-eating (Ezek 2:8–3:3): the word of God is sweet to receive yet bitter to digest, because it carries judgment and suffering.

Revelation 11 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ ΙΑ′

Theme. The measured temple and the two witnesses: God seals and preserves his sanctuary and people while the nations trample the holy city for the bounded half-seven; his two prophets witness, are slain by the beast from the abyss, lie unburied in the great city, then rise, ascend, and are vindicated — and the seventh trumpet sounds the consummation, "the kingdom of the world has become our Lord's," sealed by the opened heavenly temple and the ark of the covenant.

Outline.

• A · 11:1–2 — The measuring of the temple and the trampled court. John is given a measuring-reed and told to measure the temple, altar, and worshippers (1), but to leave out the outer court, for it is handed to the nations, who will trample the holy city forty-two months (2) — measuring marks off what God preserves from what is given over to be trodden down.
• B · 11:3–6 — The two witnesses prophesying 1,260 days. God grants his two witnesses to prophesy 1,260 days in sackcloth (3) — the two olive trees and lampstands of Zechariah 4, standing before the Lord of the earth (4). Fire from their mouth devours their foes (5); with Elijah's drought-power and Moses' plague-power they shut the sky, turn waters to blood, and strike the earth at will (6).
• C · 11:7–10 — The beast from the abyss kills them; the great city gloats. Only when their testimony is finished does the beast from the abyss make war, conquer, and kill them (7); their corpse lies in the street of the great city — spiritually Sodom and Egypt, "where also their Lord was crucified" (8). Peoples gaze on the unburied body three and a half days (9), and the earth-dwellers exchange gifts and rejoice, for the two prophets had tormented them (10).
• D · 11:11–13 — The resurrection and ascent of the witnesses. After three and a half days the breath of life from God enters them; they stand, and great fear falls on the watchers (11). A heavenly voice calls "Come up here," and they ascend in a cloud before their enemies' eyes (12). In that hour a great earthquake topples a tenth of the city, kills seven thousand, and the terrified survivors give glory to the God of heaven (13).
• E · 11:14 — The second Woe past, the third at hand. The hinge: the second Woe has passed; the third Woe is coming quickly (14) — closing the witnesses-interlude and cuing the seventh trumpet.
• F · 11:15–19 — The seventh trumpet: the kingdom of the world become our Lord's. The seventh angel sounds, and heavenly voices proclaim that the kingdom of the world has become our Lord's and his Christ's, who will reign forever (15). The twenty-four elders fall and worship, thanking the Almighty who-is-and-was for taking his power and beginning to reign (16–17): the nations raged, but the wrath came — the time to judge the dead, reward the saints, and destroy the destroyers of the earth (18). Then the heavenly temple is opened, the ark of the covenant appears, and lightnings, voices, thunders, earthquake, and great hail seal the theophany (19).

Translation & textual notes. The Greek follows the standard critical text of Revelation 11, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The grammar of Revelation is famously solecistic, and this chapter is no exception: at v.1 the angelic measurer is introduced by a hanging nominative λέγων with no expressed antecedent; at v.4 the masculine ἑστῶτες (read against the variant feminine ἑστῶσαι) agrees ad sensum with the persons symbolized rather than with the feminine λυχνίαι; at v.15 the masculine λέγοντες likewise clashes with feminine φωναί. The day-reckonings are one symbolic half-seven viewed three ways: 1,260 days (v.3), forty-two months (v.2), and three-and-a-half days (vv.9, 11), cf. Daniel's "time, times, and half a time" (Dan 7:25; 12:7). At v.8 the singular τὸ πτῶμα ("corpse") is read (the two witnesses making one testimony), with the plural τὰ πτώματα appearing at v.9; the great city is glossed πνευματικῶς ("spiritually, allegorically") as Sodom and Egypt, "where also their Lord was crucified" — the only explicit mention of the crucifixion in the book. At v.15 the singular βασιλεία ("the kingdom of the world") is read against the Byzantine plural αἱ βασιλεῖαι. At v.17 the divine title ὁ ὢν καὶ ὁ ἦν drops the third member (ὁ ἐρχόμενος, "the coming one") of 1:4, 8 and 4:8, for he has now come and reigns; ἐβασίλευσας is taken as an ingressive aorist ("you have begun to reign"). The chapter is steeped in Old Testament source — the measuring-reed of Ezekiel 40–42 and Zechariah 2 (vv.1–2), the two olive trees and lampstands of Zechariah 4 (v.4), the Elijah-drought (1 Kgs 17) and Moses-plagues (Exod 7) (v.6), the breath of life of Ezekiel 37 (v.11), Daniel's beast from the deep (Dan 7) (v.7), Psalm 2's raging nations (v.18), and the ark of Exodus 25 / 1 Kings 8 (v.19) — cited freely and not flagged word-by-word.

Revelation 12 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ ΙΒ′

Theme. The cosmic war behind history: the woman clothed with the sun bears the male child destined to rule the nations, whom God snatches to his throne; Michael casts the great dragon — the ancient serpent, the Devil and Satan — down to earth, where, defeated by the blood of the Lamb and the word of testimony and knowing his time is short, he rages against the woman and wages war on the rest of her offspring.

Outline.

• A · 12:1–6 — The woman, the dragon, and the male child. A great sign in heaven: a woman clothed with the sun, moon under her feet, crowned with twelve stars, crying out in birth-pangs (1–2). A second sign — a great fiery-red dragon, seven heads, ten horns, seven diadems, his tail sweeping a third of the stars to earth — stands poised to devour the child at birth (3–4). She bears a male son who is to shepherd the nations with an iron rod (Ps 2:9); he is snatched up to God and his throne (5), and the woman flees to a wilderness place prepared by God, nourished there 1,260 days (6).
• B · 12:7–12 — War in heaven; the dragon cast down; the victory hymn. Michael and his angels war against the dragon and his angels (7); the dragon loses and finds no place left in heaven (8). The great dragon — the ancient serpent, called the Devil and Satan, the deceiver of the whole world — is thrown to earth with his angels (9). A loud heavenly voice proclaims the arrival of God's salvation, power, kingdom, and his Christ's authority, for the accuser of the brethren is cast down (10); they conquered him by the blood of the Lamb and the word of their testimony, not loving their lives unto death (11). Heaven rejoices; woe to earth and sea, for the devil has come down in great wrath, his time short (12).
• C · 12:13–17 — The dragon pursues the woman and wars on her offspring. Seeing himself cast to earth, the dragon pursues the woman who bore the child (13); she is given the two wings of the great eagle to fly to her wilderness place, nourished a time, times, and half a time, away from the serpent (14). The serpent spews a river to sweep her away (15), but the earth opens its mouth and swallows the flood (16). Enraged, the dragon goes off to make war on the rest of her offspring — those who keep God's commandments and hold the testimony of Jesus (17).
• D · 12:18 — The dragon stands on the sand of the sea. A single transitional line: the dragon takes his stand on the seashore (18), poised to summon the beast from the sea in the following vision.

Translation & textual notes. The Greek follows the standard critical text of Revelation 12, uniform across NA28 / SBLGNT / THGNT in its main wording and itself an ancient public-domain text; the copyrighted NA28 apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial. The chapter's most consequential editorial decision is its close: the critical editions end ch. 12 with v.18, Καὶ ἐστάθη ἐπὶ τὴν ἄμμον τῆς θαλάσσης ("And he [the dragon] stood on the sand of the sea"), reading the third-singular ἐστάθη; the Majority/Byzantine text and the KJV instead read the first-singular ἐστάθην ("And I stood…") and print the clause as 13:1a, so that John, not the dragon, is the subject and the older "chapter 13" begins a clause earlier. Other notes: at v.8 the construction of "no place was found for them" varies (singular/plural); at v.17 a body of witnesses bridges into the very clause that v.18 stands as (the source of the verse-split), and a few add "Christ" to "the testimony of Jesus." Several rare/distinctive forms are flagged in the lexical notes rather than silently smoothed: the Semitized ὁ κατήγωρ ("accuser," v.10), the accusative after οὐαί (v.12, a solecism for the usual dative), and the Johannine coinage ποταμοφόρητον ("flood-swept," v.15). Orthographic variants (movable-ν, itacisms) are not noted. The chapter is thick with OT allusion — Gen 3:9–15 (serpent, the woman's seed), Gen 37:9 (sun, moon, twelve stars), Ps 2:8–9 (rule the nations with an iron rod), Isa 66:7 (Zion's birth), Dan 7:7, 24 / 8:10 / 7:25 / 12:1, 7 (horns, fallen stars, the 3½-time period, Michael), Exod 19:4 / Deut 32:11 (eagle's wings), and Num 16:30–32 (the earth's mouth).

Revelation 13 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ ΙΓ′

Theme. The unholy trinity's assault on the saints: the dragon empowers a blasphemous beast from the sea — a Danielic composite with a healed mortal wound that wins the world's worship and wages a bounded forty-two-month war on God's people — and a second beast from the earth, the lamb-horned false prophet, whose deceiving signs, speaking image, and economic mark coerce all humanity into the beast's cult; the chapter closes with the call to wisdom to calculate the beast's number, 666.

Outline.

• A · 13:1–4 — The beast from the sea and the dragon's worship. John sees a beast rise from the sea — ten horns, seven heads, blasphemous names (1), a leopard-bear-lion to whom the dragon gives his power, throne, and great authority (2); one head bears a mortal wound now healed, so the whole earth marvels and follows the beast (3), and they worship the dragon and the beast, chanting 'Who is like the beast, and who can war against it?' (4).
• B · 13:5–8 — Forty-two months of blasphemy and war on the saints. The beast is given a mouth of great things and blasphemies, and authority to act for forty-two months (5); it blasphemes God, his name, his dwelling, and heaven's inhabitants (6), and is granted to war on the saints and conquer them, with authority over every tribe and nation (7) — so all earth-dwellers worship it, all whose names are not in the Lamb's book of life (8).
• C · 13:9–10 — A call for the endurance and faith of the saints. The summons 'if anyone has an ear, let him hear' (9) frames a proverb of measured recompense — captivity for captivity, the sword for the sword (10a) — grounding the maxim: 'here is the endurance and the faith of the saints' (10b).
• D · 13:11–15 — The beast from the earth: the false prophet's signs. A second beast rises from the earth, two horns like a lamb but a dragon's voice (11), wielding the first beast's authority to make the earth worship the wounded-yet-healed beast (12); it works great signs, even fire from heaven (13), deceiving the earth-dwellers and telling them to make an image to the wounded-yet-living beast (14) — and it is given to animate the image so that it speaks and orders the death of all who will not worship it (15).
• E · 13:16–18 — The mark of the beast and the number 666. The second beast compels all classes to receive a mark on the right hand or forehead (16), so none may buy or sell without the mark — the beast's name or its number (17); the chapter ends with the call for wisdom: let the one with understanding calculate the number of the beast, a man's number — six hundred sixty-six (18).

Translation & textual notes. The Greek follows the standard critical text of Revelation 13, broadly uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. Versification follows NA28: the dragon's standing on the sand of the sea is numbered 12:18 (ἐστάθη, third person), so that chapter 13 opens at 13:1 with καὶ εἶδον ἐκ τῆς θαλάσσης θηρίον ἀναβαῖνον ('and I saw a beast rising out of the sea'); the older Textus Receptus / KJV tradition instead read the first-person ἐστάθην ('and I stood upon the sand') and made it 13:1, shifting the numbering. The Apocalypse's solecistic 'Hebraic' Greek is preserved as transmitted (the nominative ὁ ἔχων at 13:11, the broken syntax of ἐδόθη + dative, the masculine relatives ὅς/λέγων construing the neuter θηρίον as a personal agent at v.14). Two genuine variants are flagged in the lexical tier without a marginal apparatus: at v.18 the overwhelmingly attested number is ἑξακόσιοι ἑξήκοντα ἕξ (666, written with the numeral χξϛ), but an early and respectable strand (P115, Codex Ephraemi C, witnesses known to Irenaeus) reads ἑξακόσιοι δέκα ἕξ (616, χιϛ); and at v.10 the clause about captivity and the sword is transmitted in several forms (with or without the verb in the protasis, and ἀποκτενεῖ vs. ἀποκτανθῆναι in the sword-clause), the conditional 'whoever is for captivity' sense being printed. Beyond the apparatus, the chapter is a sustained parody-theology: the slain-yet-living beast (ὡς ἐσφαγμένην, v.3) counterfeits the slain Lamb (τοῦ ἐσφαγμένου, v.8; cf. 5:6); the dragon's threefold grant of power, throne, and authority (v.2) mimics the Father's gift to the Lamb; the χάραγμα on hand or forehead (v.16) inverts the seal of God (7:3; 14:1); and the recurring divine passive ἐδόθη (vv.5, 7, 14, 15) frames the whole tyranny as permitted, and so bounded, by God — the forty-two months being the Danielic 'time, times, half a time' (Dan 7:25).

Revelation 14 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ ΙΔ′

Theme. Set deliberately against the beast-vision of chapter 13, the Lamb stands on Mount Zion with the redeemed who bear the divine Name, three angels proclaim the eternal gospel and announce judgment on Babylon and the beast's worshipers, and the chapter closes with the double harvest of the earth — the grain reaped and the vintage trodden in the great winepress of God's wrath.

Outline.

• A · 14:1–5 — The Lamb and the 144,000 on Mount Zion. The Lamb stands on Zion with the 144,000 sealed with the name of the Lamb and the Father, over against the marked followers of the beast (1); a thunderous heavenly voice and harpists accompany a new song only the ransomed can learn (2–3); these are the firstfruits (ἀπαρχή), the undefiled παρθένοι and truthful, blameless ones who follow the Lamb wherever he goes (4–5).
• B · 14:6–11 — The three angels: gospel, the fall of Babylon, and the doom of the beast's worshipers. A first angel proclaims an eternal gospel summoning every nation to fear and worship the Creator, for the hour of judgment has come (6–7); a second announces "Fallen, fallen is Babylon the great," who made the nations drink the wine of her fornication (8); a third warns that whoever worships the beast and takes its mark will drink the undiluted wine of God's wrath and be tormented forever, with no rest day or night (9–11).
• C · 14:12–13 — The endurance of the saints and the beatitude on the dead in the Lord. The threefold warning grounds a hortatory aside: here is the patient endurance (ὑπομονή) of the saints who keep God's commandments and the faith of Jesus (12); a heavenly voice, confirmed by the Spirit, pronounces blessed the dead who die in the Lord — they rest from their labors, their works following them (13).
• D · 14:14–20 — The double harvest: the grain reaped and the vintage trodden in wrath. One like a son of man, crowned and sickle in hand, reaps the ripe grain of the earth at the temple-angel's call (14–16); then another angel with a sharp sickle, prompted by the angel who has authority over the altar-fire, gathers the vine of the earth into the great winepress of God's wrath, trodden outside the city until blood flows to the horses' bridles for 1,600 stadia (17–20).

Translation & textual notes. The Greek follows the standard critical text of Revelation 14, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. Revelation's Greek is notoriously Semitizing and irregular, and several of its grammatical roughnesses (solecisms) are deliberately preserved rather than smoothed in the parsing: at v.3 the indeclinable cardinal is left in the nominative-shaped frame; at v.6 ἔχοντα stands in apposition to ἄλλον ἄγγελον; at v.7 λέγων is a fixed nominative participle loosely attached; at v.12 ἡ ὑπομονή stands in a nominative-of-pendens "hanging" construction (οἱ τηροῦντες in the nominative does not agree with the genitive τῶν ἁγίων); at v.14 the famous nominative ὅμοιον υἱὸν ἀνθρώπου mixes case after ὅμοιον (which normally governs the dative) and the appended ἔχων; and at v.19 the masculine τὸν μέγαν agrees ad sensum with ληνόν (normally feminine). A few points of variation are passed over without a marginal note: at v.1 some witnesses omit the article before ἀρνίον and read ἑστηκός/ἑστὸς; at v.3 ὡς before ᾠδήν is read; at v.5 ψεῦδος ("a lie," read here) is varied with δόλος (matching Isa 53:9 LXX); at v.8 the doubled ἔπεσεν ἔπεσεν and the addition of ἡ πόλις are textually fluid; at v.12 ὧδε . . . ἐστιν is variously placed. Orthographic variants (movable-ν, ι-subscript, itacisms) are not noted. Beyond the apparatus, the chapter is structured by a deliberate inversion: the word-group θυμός runs from Babylon's intoxicating "passion" (v.8) to God's answering "wrath" (vv.10, 19); the προσκυνέω the beast usurps (vv.9, 11) is restored to the Creator (v.7); the χάραγμα and ὄνομα of the beast (vv.9, 11) answer the divine Name on the redeemed (v.1); and the ἀνάπαυσις denied the lost (v.11) is granted the dead in the Lord, who "rest" (ἀναπαήσονται) from their labors (v.13).

Revelation 15 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ ΙΕ′

Theme. The seventh and climactic sign in heaven: seven angels hold the seven last plagues, in which God's wrath reaches its end. Before the bowls fall, the conquerors of the beast stand by the fiery sea of glass and sing the song of Moses and of the Lamb — celebrating God's great and righteous works — while the heavenly tabernacle opens, the angels are armed with golden bowls of wrath, and the sanctuary fills with the smoke of God's glory until the plagues are finished.

Outline.

• A · 15:1 — The seventh sign: seven angels with the seven last plagues. A 'great and marvelous' heaven-sign — seven angels holding seven plagues called 'the last,' because in them (ἐν αὐταῖς) the wrath of God is brought to completion (ἐτελέσθη); a formal prologue to the bowls of ch. 16.
• B · 15:2–4 — The conquerors by the glassy sea sing the song of Moses and the Lamb. Beside a sea of glass mingled with fire stand the victors over the beast, its image, and the number of its name (2); holding the harps of God, they sing the conjoined song of Moses the servant of God and the song of the Lamb — a hymn to God's great and just works, his true ways, and his unique holiness, summoning all the nations to come and worship now that his righteous acts have been revealed (3–4).
• C · 15:5–8 — The temple of the tent of witness opened; the bowls given; the sanctuary filled with smoke. The heavenly sanctuary, the 'tent of testimony,' is opened (5); from it the seven angels come out in priestly linen and golden sashes (6); one of the four living creatures gives them seven golden bowls full of the wrath of the ever-living God (7); and the temple fills with the smoke of God's glory and power, barring all entry until the seven plagues are finished (8).

Translation & textual notes. The Greek follows the standard critical text of Revelation 15, broadly uniform across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. Two substantive variants are flagged in the lexical tier rather than silently resolved: at v.3 the witnesses divide between βασιλεὺς τῶν ἐθνῶν ('king of the nations,' read here with the bulk of the tradition and echoing Jer 10:7) and βασιλεὺς τῶν αἰώνων ('king of the ages,' א* and others), with a few reading τῶν ἁγίων ('of the saints'); and at v.6 a handful of witnesses (including A and C) read λίθον for the printed λίνον ('linen'), the latter giving 'clothed in clean bright linen.' John's characteristic Semitizing solecisms are retained, not normalized — note the accusatives ἀγγέλους ... ἔχοντας in apposition to a governing genitive idea in v.1, the idiom νικάω ἐκ ('conquer over,' v.2), and the shift from aorist subjunctive φοβηθῇ to future δοξάσει in v.4. The song of Moses-and-the-Lamb (vv.3–4) is a catena woven from the Psalms (110[111]:2 'great are your works'; 144[145]:17 'righteous are your ways'; 85[86]:9–10 'all the nations shall come and worship'), Jeremiah 10:7, and Deuteronomy 32 — its wording following the LXX where it alludes — and 'Moses the servant of God' is a fixed OT title (Exod 14:31; Josh 1:1 LXX). The two ναός-frames (the opened tent of testimony, v.5; the glory-smoke barring entry, v.8) draw on Exod 40:34–35, Isa 6:4, and 1 Kgs 8:10–11. The chapter is framed by τελέω (ἐτελέσθη v.1; τελεσθῶσιν v.8), wrath consummated. Orthographic variants (movable-ν, ι-subscript) are not noted.

Revelation 16 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ ΙϚ′

Theme. The seven bowls of God's wrath, poured out at the temple-voice's command, bring the plague-cycle to its consummation: sores, blood, scorching, darkness, the demonic muster to Armageddon, and the seventh "It is done" — judgment shown to be just (the angel of the waters' theodicy) yet met by hardened blasphemy rather than repentance.

Outline.

• A · 16:1 — The command to pour out the seven bowls. A great voice from the heavenly temple commands the seven angels, "Go and pour out the seven bowls of the wrath of God into the earth," launching the final plague-cycle (15:7–8 → 16).
• B · 16:2–11 — The first five bowls: sores, sea, rivers, sun, darkness. First bowl, foul malignant sores on those bearing the beast's mark and worshiping its image (2); second, the sea to blood-as-of-a-corpse, every living thing dying (3); third, rivers and springs to blood (4), vindicated antiphonally by the angel of the waters ("Righteous are you, who is and who was, the Holy One," 5) and by the altar ("true and righteous are your judgments," 7), as just lex talionis — blood to drink for those who shed the saints' blood (6); fourth, the sun scorching men with fire, who blaspheme and do not repent to give God glory (8–9); fifth, darkness on the beast's throne, men gnawing their tongues yet blaspheming the God of heaven and refusing repentance (10–11).
• C · 16:12–16 — The sixth bowl: the Euphrates dried and the gathering to Armageddon. The sixth bowl dries the great river Euphrates to prepare the way for the kings from the east (12); three frog-like unclean spirits issue from the mouths of dragon, beast, and false prophet — sign-working demonic spirits — to gather the kings of the whole world to the battle of the great day of God the Almighty (13–14); an interjected dominical beatitude on watchfulness ("Behold, I come like a thief," 15); and they assemble them at the place called in Hebrew Armageddon (16).
• D · 16:17–21 — The seventh bowl: "It is done" — earthquake and hail. The seventh bowl into the air, and the throne-voice "Γέγονεν / It is done" (17); lightnings, voices, thunders, and an earthquake greater than any since man was on earth (18); the great city split in three, the nations' cities fall, and Babylon the great is remembered to drink the cup of the wine of God's wrath (19); islands flee and mountains vanish (20); and talent-weight hailstones fall, men blaspheming God for the exceedingly great plague (21).

Translation & textual notes. The Greek follows the standard critical text of Revelation 16, broadly uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The Apocalypse's distinctive Semitizing "solecisms" are deliberately preserved and flagged in the syntax tier rather than smoothed: at v.5 the appositional ὁ ὢν καὶ ὁ ἦν, ὁ ὅσιος stands in the nominative after the dative-genitive of address (the divine title is treated as a frozen, indeclinable formula), and the recurring λέγων / λέγοντος functions almost as an indeclinable discourse marker. A few points of variation are passed over without a marginal note: at v.1 some witnesses read ἑπτὰ φιάλας without the article; at v.5 the Textus Receptus reads ὁ ἐσόμενος ("who is to be") for the harder ὁ ὅσιος ("the Holy One"), which is printed here; at v.7 a few witnesses add ἐκ before τοῦ θυσιαστηρίου; at v.14 the editions divide over τῆς ἡμέρας τῆς μεγάλης with/without the article; at v.16 the place-name is spelled Ἁρμαγεδών (some witnesses Μαγεδών / Ἁρμαγεδδών). Orthographic variants (movable-ν, ι-subscript, itacism) are not noted; the chapter has 21 verses, none legitimately omitted by the critical text. Observe the chapter's structural refrains: the bowl-execution formula ἐξέχεεν τὴν φιάλην αὐτοῦ (vv.2, 3, 4, 8, 10, 12, 17); the impenitence-refrain ἐβλασφήμησαν … καὶ οὐ μετενόησαν (vv.9, 11, 21); the doubled theodicy of vv.5–7 vindicating the blood-plague as just recompense; and the steady drumbeat of Egyptian-plague typology (boils, blood, frogs, darkness, hail).

Revelation 17 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ ΙΖ′

Theme. The judgment of "Babylon the great," the gilded prostitute drunk on the blood of the saints, enthroned on many waters and on a scarlet, blasphemy-laden beast — and the angel's decoding of the mystery: the beast that "was and is not and is about to rise," its seven heads (seven mountains and seven kings) and ten horns (ten kings), who hand their power to the beast and war on the Lamb, only to be conquered by him as Lord of lords, and then to turn and destroy the harlot herself in fulfilment of God's purpose.

Outline.

• A · 17:1–6 — The great prostitute on the waters and on the scarlet beast. A bowl-angel summons John to see the κρίμα of the great prostitute seated on many waters, with whom the kings of the earth committed fornication and on whose wine the earth-dwellers grew drunk (1–2). Carried in the Spirit to a wilderness, John sees a woman astride a scarlet, blasphemy-named beast with seven heads and ten horns (3), decked in purple, scarlet, and gold and holding a golden cup brimming with abominations (4); her forehead bears a name "of mystery" — Babylon the great, mother of harlots and of earth's abominations (5) — and she is drunk on the blood of the saints and the witnesses of Jesus, at which John marvels greatly (6).
• B · 17:7–14 — The mystery explained: the beast, heads, kings, and the Lamb's victory. The angel rebukes John's wonder and unfolds the mystery (7): the beast "was and is not, and is about to rise from the abyss and go to destruction," and the unregistered earth-dwellers will marvel (8). The discerning mind reads the seven heads as seven mountains (Rome's hills) and as seven kings — five fallen, one is, one yet to come briefly (9–10); the beast is itself an eighth, "of the seven," bound for destruction (11). The ten horns are ten kings who receive royal authority "for one hour" with the beast (12), of one mind, surrendering their power to it (13); they war on the Lamb, but the Lamb conquers them as Lord of lords and King of kings, with his called, chosen, and faithful (14).
• C · 17:15–18 — Waters interpreted; harlot destroyed; the woman is the great city. The waters are peoples, crowds, nations, and tongues (15); the ten horns and the beast will hate the prostitute, strip her desolate and naked, devour her flesh, and burn her with fire (16) — for God put it into their hearts to do his purpose, to be of one mind and give their kingdom to the beast until his words are fulfilled (17). And the woman is the great city that holds dominion over the kings of the earth (18).

Translation & textual notes. The Greek follows the standard critical text of Revelation 17, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The Apocalypse's Semitizing Greek and its famous "solecisms" are preserved rather than smoothed: the nominative participles ἔχων (v.3) and the loose ὀνόματα / γέμον hanging from accusative phrases (vv.3–4), the accusative τὰ ἀκάθαρτα appended to a genitive series (v.4), the redundant resumptive pronouns (ἐπ’ αὐτῶν, v.9; οὗτοι, v.16), and the prophetic perfect/aorist sequencing. A few points of variation pass without a marginal note: at v.4 the editions divide over the loosely-appended τὰ ἀκάθαρτα; at v.8 the best text reads καὶ παρέσται ("and will be present") and βλεπόντων ("when they see," genitive plural); at v.16 the earliest text reads καὶ τὸ θηρίον, making the beast itself a second subject of the hating (against ἐπὶ τὸ θηρίον in some witnesses). Orthographic variants (movable-ν, ι-subscript, the spelling Βαβυλών) are not noted. Note the chapter's verbal web: κάθημαι ("sit/be enthroned," vv.1, 3, 9, 15) traces the harlot's dominion; the beast's "was and is not and will be present" (vv.8, 11) is a demonic parody of the divine "who was and is and is to come" (1:4, 8) and of the slain-and-living Lamb; γνώμη ("purpose/mind," vv.13, 17) ties the kings' unanimity to God's overruling decree; and the harlot's intoxication-with-blood (v.6) is answered by her being stripped, devoured, and burned (v.16) in lex talionis.

Revelation 18 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ ΙΗ′

Theme. The fall of Babylon the great: a radiant angel proclaims her doom, a heavenly voice calls God's people out of her, and the kings, merchants, and mariners who shared her luxury sing their threefold dirge — while heaven rejoices, a mighty angel hurls the millstone into the sea, and every sound of life is silenced in the city where the blood of prophets and saints was found.

Outline.

• A · 18:1–3 — "Fallen, fallen is Babylon the great." A second angel of great authority lights the earth with his glory (1) and cries the doom-oracle of Isaiah 21:9: Babylon is fallen, become a haunt of demons and every unclean spirit and bird (2) — for the nations have drunk the wine of her immorality, the kings have fornicated with her, and the merchants grew rich on the power of her luxury (3).
• B · 18:4–8 — "Come out of her, my people." Another heavenly voice summons God's people to flee her, lest they share her sins and plagues (4), since her sins are heaped to heaven and God has remembered her crimes (5); the agents of judgment are charged to render double, to mix her own cup (6), and her self-glorifying boast 'I sit a queen, no widow, I shall never see grief' (7) is answered: in one day her plagues come — death, mourning, famine, fire — for mighty is the Lord who judges her (8).
• C · 18:9–19 — The threefold dirge: kings, merchants, mariners. Three laments rise over the smoke of her burning. The kings who fornicated with her weep at a distance, 'Alas, alas, the great city' (9–10); the merchants mourn that no one buys their cargo — a long inventory of gold, gems, fabrics, spices, foodstuffs, and beasts, ending in 'bodies, and souls of men' (11–17a); the shipmasters, sailors, and all who work the sea cry at her smoke and cast dust on their heads, 'Alas, the great city,' for in one hour she is laid waste (17b–19).
• D · 18:20–24 — Heaven rejoices; the millstone cast down. Heaven, saints, apostles, and prophets are summoned to rejoice, for God has judged their cause against her (20); a mighty angel hurls a great millstone into the sea — so violently shall Babylon be thrown down, never found again (21) — and all music, craft, the mill, the lamp, and the wedding song are forever silenced in her (22–23), for in her was found the blood of prophets and saints and of all the slain of the earth (24).

Translation & textual notes. The Greek follows the standard critical text of Revelation 18, broadly uniform across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The chapter's Greek bears the characteristic solecisms of the Apocalypse — most notably the nominatives of address (ὁ λαός μου, v.4; the addressed ἡ πόλις ἡ μεγάλη in the dirges; οἱ ἅγιοι καὶ οἱ ἀπόστολοι, v.20) and the indeclinable Βαβυλών serving as nominative subject (vv.2, 21) — together with a Semitic, paratactic style (chained καί, redundant λέγων/λέγοντες) drawn from the oracles of Isaiah 13; 21; 34; 47 and Jeremiah 50–51, and the dirge over Tyre in Ezekiel 26–27. A few points of variation are passed over without a marginal note: at v.2 the listing of unclean beasts varies (the φυλακή-clauses are read in full here); at v.3 the editions divide between the verb of drinking (πέπωκαν) and falling (πεπτώκασιν) in the wine-clause, the former read here; at v.13 ῥεδῶν ('carriages') is a Latin loanword (raeda), and the cargo closes with a jarring shift from genitive to accusative — σωμάτων, καὶ ψυχὰς ἀνθρώπων, 'bodies (i.e. slaves), and souls of men' (Ezek 27:13); at v.14 the position of σου and the verb (εὑρήσουσιν / εὕρῃς) vary; at v.20 ἅγιοι καὶ οἱ ἀπόστολοι is sometimes read as a single address. Orthographic variants (movable-ν, itacism) are not noted. Note the chapter's structuring refrains: the threefold μιᾷ ὥρᾳ ('in one hour,' vv.10, 17, 19) and ἐν μιᾷ ἡμέρᾳ (v.8) of sudden ruin; the doubled οὐαὶ οὐαί of the three dirges (vv.10, 16, 19); the standing epithet ἡ πόλις ἡ μεγάλη; and the sevenfold οὐ μή … ἔτι ('never again') that silences music, craft, mill, lamp, and marriage in vv.21–23.

Revelation 19 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ ΙΘ′

Theme. Heaven's fourfold "Hallelujah" over the judgment of Babylon gives way to the marriage of the Lamb and the advent of the warrior-Messiah — Faithful and True, the Word of God, King of kings and Lord of lords — who rides forth from opened heaven to strike the nations with the sword of his mouth, summon the birds to the great supper of God, and cast the beast and false prophet into the lake of fire.

Outline.

• A · 19:1–5 — The fourfold Hallelujah over Babylon's judgment. A great heavenly multitude ascribes salvation, glory, and power to God, whose judgments are true and righteous, for he has judged the great harlot and avenged his servants' blood (1–2); a second Hallelujah as her smoke rises forever (3); the twenty-four elders and four living creatures fall and worship, "Amen, Hallelujah" (4); and a throne-voice summons all God's servants, small and great, to praise him (5).
• B · 19:6–10 — The marriage of the Lamb and the angel's testimony. A thunderous multitude proclaims that the Lord God Almighty has begun to reign and that the marriage of the Lamb has come, the bride clothed in the bright, pure linen that is the saints' righteous deeds (6–8); the fourth beatitude blesses those invited to the wedding supper, sealed as God's true words (9); John's misdirected worship of the angel is forbidden — "worship God, for the testimony of Jesus is the spirit of prophecy" (10).
• C · 19:11–16 — The rider on the white horse: Faithful and True, the Word of God. Heaven opens and the Messiah rides forth, flaming-eyed and many-diademed, judging and warring in righteousness, bearing a secret name (11–12), robed in blood and named the Word of God (13); the heavenly armies follow in white linen (14); from his mouth comes a sharp sword to strike the nations, and he treads the winepress of God's wrath (15), inscribed King of kings and Lord of lords (16).
• D · 19:17–21 — The great supper of God and the doom of the beast and false prophet. An angel in the sun calls the birds to gorge on the flesh of kings and warriors (17–18); the beast and the kings muster for war against the Rider and his army (19); the beast and the false prophet are seized and thrown alive into the lake of fire (20); the rest are slain by the sword of his mouth, and all the birds are sated with their flesh (21).

Translation & textual notes. The Greek follows the standard critical text of Revelation 19, broadly uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. Several points are flagged in the lexical tier rather than silently resolved: the transliterated liturgical acclamation Ἁλληλουϊά (vv.1, 3, 4, 6) is an indeclinable Hebraism (הַלְלוּ־יָהּ, "praise Yah"), found in the NT only here, and so is parsed as a caseless interjection — as is Ἀμήν (v.4). The Apocalypse's characteristic grammatical "solecisms" are left standing: the masculine participle λεγόντων / λέγοντες construed ad sensum with the collective ὄχλος (vv.1, 6), the hanging nominatives and participles of the Rider-vision (ὁ καθήμενος... καλούμενος, ἔχων, περιβεβλημένος, ἐνδεδυμένοι, vv.11–14), and the singular verb ἠκολούθει with neuter-plural στρατεύματα (v.14). At v.6 the multitude's verb appears as λεγόντων / λεγόντων-vs.-λεγόντων (number) in the witnesses; at v.13 the participle describing the garment divides between βεβαμμένον ("dipped," printed, echoing Isa 63:3 LXX) and ῥεραντισμένον / περιρεραμμένον ("sprinkled / spattered," favored by some who connect it with the rider's own blood rather than his enemies'). The chapter's two "names" of the Rider are deliberately paired — the secret name known to none but himself (v.12) and the public, inscribed name King of kings and Lord of lords (v.16, cf. 17:14; Deut 10:17; Dan 2:47). Note further the structural inversions: the wedding "supper" (δεῖπνον) of the Lamb (v.9) is grimly mirrored by the "great supper of God" (vv.17–18, drawn from Ezek 39:17–20); the bride's bright linen (v.8) reappears on the heavenly armies (v.14); and the merism "small and great" names the worshipers (v.5) and then the slain (v.18). Orthographic variants (movable-ν, ι-subscript, the spelling Ἁλληλουϊά / Ἀλληλούϊα) are not noted. The chapter has 21 verses; none is legitimately omitted by the critical text.

Revelation 20 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ Κ′

Theme. The binding and final doom of Satan and the last judgment of the dead: the dragon is chained in the abyss for a thousand years while the martyrs live and reign with Christ in the first resurrection, then loosed for the Gog-and-Magog assault that fire from heaven devours — after which the great white throne judges every soul by its works, and Death, Hades, and all not written in the book of life are cast into the lake of fire, the second death.

Outline.

• A · 20:1–3 — The binding of the dragon for a thousand years. An angel descends with the key of the abyss and a great chain, seizes the dragon — the ancient serpent, the Devil and Satan — binds him a thousand years, and casts him into the abyss, shut and sealed, that he deceive the nations no more until the term ends, after which he must be released a little while.
• B · 20:4–6 — The thrones, the first resurrection, and the reign of the martyrs. John sees thrones and judgment given to their occupants, and the souls of the beheaded who refused beast-worship and the mark: they come to life and reign with Christ a thousand years. The rest of the dead do not live until the term is finished — this is the first resurrection. Blessed and holy is its sharer; the second death has no power over him, and he is a priest of God and Christ, reigning the thousand years (the fifth beatitude of the book).
• C · 20:7–10 — Satan's release, Gog and Magog, and the lake of fire. When the term ends Satan is loosed and goes out to deceive the nations of the four corners — Gog and Magog — mustering them, innumerable as the sea-sand, for war. They encircle the camp of the saints and the beloved city, but fire from heaven consumes them, and the devil is cast into the lake of fire and brimstone with the beast and false prophet, to be tormented forever.
• D · 20:11–15 — The great white throne and the judgment of the dead. A great white throne appears; earth and heaven flee with no place left. The dead, great and small, stand before it; books and the book of life are opened, and all are judged by their works. Sea, Death, and Hades give up their dead; then Death and Hades are cast into the lake of fire — the second death — and whoever is not found written in the book of life is cast into the lake of fire.

Translation & textual notes. The Greek follows the standard critical text of Revelation 20, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The grammar of Revelation is famously solecistic, and this chapter is no exception. At v.2 the appositional chain of the adversary's four names (dragon, ancient serpent, Devil, Satan; cf. 12:9) hangs partly in the nominative against the accusative object — the seer's habitual loose apposition; δράκοντα and ὄφιν are read in the accusative, the further titles drifting to the nominative ad sensum. At v.4 ἐκάθισαν ('they sat') has no expressed subject and ἐδόθη is the recurring divine passive; the martyr-company is defined by the relative οἵτινες οὐ προσεκύνησαν. At v.5 the clause οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη is read with the earliest text (a parenthetical aside) though absent from a few witnesses. The χίλια ἔτη ('a thousand years') recurs six times (vv.2–7). At v.8 Γὼγ καὶ Μαγώγ are indeclinable Hebrew names (Ezek 38–39) standing in apposition to τὰ ἔθνη as predicate nominals carrying a real syntactic case, annotated as nominals rather than bare indeclinables. At v.9 the shorter, better-attested 'fire came down from heaven' is read over the expanded variants. At v.12 ἐνώπιον τοῦ θρόνου is read over the variant τοῦ θεοῦ. At v.14 the seer glosses the lake of fire as ὁ θάνατος ὁ δεύτερος ('the second death,' so also v.6). Orthographic variants (movable-ν, ι-subscript, Σατανᾶς/σατανᾶς) are not noted. The chapter is steeped in Old Testament source: the binding and the abyss (Isa 24:21–22), the thrones and judgment given to the saints (Dan 7:9, 22), Gog and Magog with the fire from heaven (Ezek 38–39), and the opened books and book of life (Dan 7:10; 12:1; Exod 32:32–33).

Revelation 21 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ ΚΑ′

Theme. The consummation of all things: a new heaven and new earth in which the sea — and with it death, mourning, and pain — is no more, and the holy city, the New Jerusalem, descends from God as a bride adorned for her husband. God now tabernacles with his peoples, makes all things new, and the cube-shaped city of jasper, gold, and jewels needs no temple, sun, or moon, for the Lord God Almighty and the Lamb are its temple and its light, open to all whose names are written in the Lamb's book of life.

Outline.

• A · 21:1–8 — New heaven and new earth; the holy city and the renewal of all things. John sees a new heaven and earth, the first having passed and the sea no more (1); the holy city, New Jerusalem, descends as a bride (2); the throne-voice announces God dwelling with his peoples, every tear wiped away, death and mourning no more (3–4); the One on the throne declares "I make all things new," "It is done," "I am the Alpha and the Omega," the water of life freely given to the thirsty heir (5–7), while the faithless and abominable are cast into the lake of fire, the second death (8).
• B · 21:9–14 — The bride shown: the city with the glory of God, its gates and foundations. One of the seven bowl-angels — deliberately paired with the angel who showed John the prostitute (17:1) — carries him in the Spirit to a great high mountain to show him the bride, the Lamb's wife (9), the holy city descending with the glory of God, radiant as crystalline jasper (10–11); her great high wall with twelve gates, twelve angels, and the names of the twelve tribes, three to each compass point (12–13); and twelve foundations bearing the names of the Lamb's twelve apostles (14).
• C · 21:15–21 — The measuring of the city: a golden cube of jasper, jewels, and pearl. The angel's golden measuring-reed gives the city as a foursquare cube, twelve thousand stadia in length, breadth, and height alike (15–16), its wall a hundred forty-four cubits by a measure at once human and angelic (17); the wall is jasper, the city pure gold transparent as glass (18), the twelve foundations adorned with twelve precious stones (19–20), the twelve gates twelve single pearls and the street pure see-through gold (21).
• D · 21:22–27 — No temple, no sun or moon: God and the Lamb its light. John sees no temple, for the Lord God Almighty and the Lamb are its temple (22); the city needs no sun or moon, for the glory of God lights it and the Lamb is its lamp (23); the nations walk by its light and the kings of the earth bring their glory in (24); its gates never shut, for there is no night (25); the glory and honor of the nations are brought in (26), but nothing unclean or false enters — only those written in the Lamb's book of life (27).

Translation & textual notes. The Greek follows the standard critical text of Revelation 21, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation is editorial and conventional. Revelation's idiosyncratic "grammar" is preserved rather than smoothed: nominative appositives standing loose to an oblique antecedent (the so-called solecisms of the Apocalypse, e.g. the loose nominative participles ἔχουσα/ἔχων at vv.12, 14, and the loose genitive γεμόντων at v.9) are annotated where they occur. In v.3 the better-attested reading λαοί ("peoples," plural) is printed against the longer-traditional λαός ("people," singular), universalizing the old covenant formula to the redeemed of many nations; in v.6 the Hellenistic perfect γέγοναν ("it is done / they have come to be," for γεγόνασιν) is retained, as is the α-aorist ἀπῆλθαν (vv.1, 4); the orthographic and spelling variants typical of the manuscripts (e.g. itacisms) are not noted. Observations: the disappearance of "the sea" (v.1) removes the Apocalypse's symbol of chaos and the beast's origin; the city's measurements (vv.16–17) are transparently symbolic — 12,000 stadia and 144 (= 12²) cubits — marking the people-of-God number rather than supplying surveyor's data; the equal length, breadth, and height render the whole city a cube, i.e. a Holy of Holies (1 Kgs 6:20). The jewel-names (ἴασπις, σάπφιρος, χαλκηδών, σμάραγδος, σαρδόνυξ, σάρδιον, χρυσόλιθος, βήρυλλος, τοπάζιον, χρυσόπρασος, ὑάκινθος, ἀμέθυστος) are treated as declined nominal predicates, several of them NT hapax legomena, and largely overlap the high-priestly breastpiece of Exod 28.

Revelation 22 — ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ ΚΒ′

Theme. The consummation of all things: the river and tree of life in the renewed paradise where the curse is gone, God and the Lamb reign, and servants see his face and reign forever; then the epilogue's triple "I am coming soon," the beatitude on those who wash their robes, the open invitation "Come!", the solemn warning not to tamper with the prophecy, and the canon's closing prayer — "Amen, come, Lord Jesus" — and grace.

Outline.

• A · 22:1–5 — The river and tree of life in the renewed paradise. The angel shows the river of the water of life, bright as crystal, flowing from the throne of God and the Lamb (1); the tree of life lines both banks, bearing twelve fruits monthly, its leaves for the healing of the nations (2); the curse is abolished, the throne is present, and his servants render priestly worship (3), seeing his face and bearing his name on their foreheads (4); with no night and no need of lamp or sun — for the Lord God is their light — they reign forever (5).
• B · 22:6–11 — These words are faithful and true: the angel's witness. The angel certifies the words as faithful and true, sent by the God of the prophets' spirits to show what must soon happen (6); the third "I am coming soon" with the sixth beatitude on the one who keeps the prophecy (7); John's second mistaken worship of the angel, rebuked — "Worship God!" — for angel and seer are fellow servants (8–9); the command not to seal the book, since the time is near (10), and the fourfold ironic verdict fixing each in his settled character (11).
• C · 22:12–19 — Behold, I am coming soon — reward, invitation, and warning. Christ's word: "I am coming soon, my reward with me," to repay each by his work (12), "the Alpha and the Omega, the first and the last, the beginning and the end" (13); the seventh beatitude on those who wash their robes, with access to tree and city, while the impure are outside (14–15); Jesus' self-attestation as David's root and offspring and the bright morning star (16); the Spirit and Bride cry "Come!", and the free offer of the water of life to all who thirst (17); and the canonical warning against adding to or taking from the words of the prophecy (18–19).
• D · 22:20–21 — Surely I am coming soon — Amen, Come Lord Jesus, and grace. The faithful Witness affirms "Yes, I am coming soon"; the church answers "Amen, come, Lord Jesus!" (20); and the book — with it the New Testament canon — closes with the grace of the Lord Jesus upon all (21).

Translation & textual notes. The Greek follows the standard critical text of Revelation 22, broadly uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. Revelation's Greek is famously marked by Semitizing solecisms and grammatical irregularities, several of which surface here and are annotated rather than smoothed: the pendent nominative ξύλον with its attributive participles (v.2), the future indicative ἔσται after ἵνα (v.14), and the loose genitive-plural τῶν γεγραμμένων in apposition to feminine/neuter antecedents (v.19); the indeclinable ἀμήν and ναί function as interjections (vv.20–21). Three textual decisions are passed over with only the note here: at v.14 the critical text reads οἱ πλύνοντες τὰς στολὰς αὐτῶν ("those who wash their robes"; א A, cf. 7:14) against the Byzantine οἱ ποιοῦντες τὰς ἐντολὰς αὐτοῦ ("those who do his commandments") — a difference of one or two letters in the underlying Greek but a real shift of emphasis from grace-cleansing to commandment-keeping; at v.19 the critical text reads ἀπὸ τοῦ ξύλου τῆς ζωῆς ("from the tree of life"; cf. vv.2, 14) against the Erasmian/TR βίβλου τῆς ζωῆς ("book of life"), the latter arising from Erasmus's back-translation from the Latin Vulgate for the verses lacking in his Greek manuscript; and at v.21 the form of the closing benediction varies among witnesses (μετὰ πάντων / μετὰ τῶν ἁγίων / μετὰ πάντων τῶν ἁγίων, with or without a closing ἀμήν). Orthographic variants (movable-ν, ι-subscript) are not noted. The chapter is dense with Old Testament allusion — Eden (Gen 2–3), Ezekiel's temple-river (Ezek 47), Isaiah's morning and invitation (Isa 11; 55; 60), and Deuteronomy's canon-formula (Deut 4:2) — drawn together into a Genesis-to-Apocalypse inclusio.

Major translation & exegetical cruxes

Where the Greek legitimately admits more than one rendering or reading, the point was flagged in the lexical notes and chapter text_notes rather than decided silently; the more common analysis was generally taken and the alternative noted. The principal cruxes in Revelation:

How the data set is organized

• nt-interlinear/data/revelation{1..22}.json — the durable scholarly content: one JSON object per chapter (reference, titles, text-note, outline, and verses with per-word annotation and per-verse discourse notes). The data set shares the nt-interlinear toolkit and schema with the Pauline volumes.
• nt-interlinear/ — a chapter-agnostic renderer (stdlib-only HTML; headless-Chromium PDF) that turns any conforming data file into a six-tier interlinear document. Adding a chapter (or a book) requires no code changes.
• Rendered artifacts — Revelation{1..22}.html and .pdf under staticsite/Revelation/, linked from its index.html.

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. BDAG) or a full commentary.