Wahyu 11:8

11:8 Their ¹  corpses will lie in the street ²  of the great city that is symbolically ³  called Sodom and Egypt, where their Lord was also crucified.

Wahyu 14:19

14:19 So ⁴  the angel swung his sickle over the earth and gathered the grapes from the vineyard ⁵  of the earth and tossed them into the great ⁶  winepress of the wrath of God.

Wahyu 16:17

16:17 Finally ⁷  the seventh angel ⁸  poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!”

Wahyu 18:3

18:3 For all the nations ⁹  have fallen ¹⁰  from

the wine of her immoral passion, ¹¹ 

and the kings of the earth have committed sexual immorality with her,

and the merchants of the earth have gotten rich from the power of her sensual behavior.” ¹² 

Wahyu 22:19

22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life ¹³  and in the holy city that are described in this book.

[11:8]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ² tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ³ tn Grk “spiritually.”

[14:19]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ⁵ tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).

[14:19]  ⁶ tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).

[16:17]  ⁷ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ⁸ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[18:3]  ⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ¹⁰ tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  ¹¹ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ¹² tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.

[22:19]  ¹³ tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA²⁷.)