Zakharia 1:1-21
Konteks1:1 In the eighth month of Darius’ 1 second year, 2 the word of the Lord came to the prophet Zechariah, 3 son of Berechiah son of Iddo, as follows:
1:2 The Lord was very angry with your ancestors. 4 1:3 Therefore say to the people: 5 The Lord who rules over all 6 says, “Turn 7 to me,” says the Lord who rules over all, “and I will turn to you,” says the Lord who rules over all. 1:4 “Do not be like your ancestors, to whom the former prophets called out, saying, ‘The Lord who rules over all says, “Turn now from your evil wickedness,”’ but they would by no means obey me,” says the Lord. 1:5 “As for your ancestors, where are they? And did the prophets live forever? 1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? 8 Then they paid attention 9 and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”
1:7 On the twenty-fourth day of the eleventh month, the month Shebat, in Darius’ second year, 10 the word of the Lord came to the prophet Zechariah son of Berechiah son of Iddo, as follows:
1:8 I was attentive that night and saw a man seated 11 on a red horse that stood among some myrtle trees 12 in the ravine. Behind him were red, sorrel, 13 and white horses.
1:9 Then I asked one nearby, “What are these, sir?” The angelic messenger 14 who replied to me said, “I will show you what these are.” 1:10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about 15 on the earth.” 1:11 The riders then agreed with the angel of the Lord, 16 who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.” 1:12 The angel of the Lord then asked, “Lord who rules over all, 17 how long before you have compassion on Jerusalem 18 and the other cities of Judah which you have been so angry with for these seventy years?” 19 1:13 The Lord then addressed good, comforting words to the angelic messenger who was speaking to me. 1:14 Turning to me, the messenger then said, “Cry out that the Lord who rules over all says, ‘I am very much moved 20 for Jerusalem and for Zion. 1:15 But I am greatly displeased with the nations that take my grace for granted. 21 I was a little displeased with them, but they have only made things worse for themselves.
1:16 “‘Therefore,’ says the Lord, ‘I have become compassionate 22 toward Jerusalem 23 and will rebuild my temple 24 in it,’ says the Lord who rules over all. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’ 1:17 Speak up again with the message of the Lord who rules over all: ‘My cities will once more overflow with prosperity, and once more the Lord will comfort Zion and validate his choice of Jerusalem.’”
1:18 (2:1) 25 Once again I looked and this time I saw four horns. 1:19 So I asked the angelic messenger 26 who spoke with me, “What are these?” He replied, “These are the horns 27 that have scattered Judah, Israel, and Jerusalem.” 28 1:20 Next the Lord showed me four blacksmiths. 29 1:21 I asked, “What are these going to do?” He answered, “These horns are the ones that have scattered Judah so that there is no one to be seen. 30 But the blacksmiths have come to terrify Judah’s enemies 31 and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” 32
Yakobus 4:1-17
Konteks4:1 Where do the conflicts and where 33 do the quarrels among you come from? Is it not from this, 34 from your passions that battle inside you? 35 4:2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; 4:3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.
4:4 Adulterers, do you not know that friendship with the world means hostility toward God? 36 So whoever decides to be the world’s friend makes himself God’s enemy. 4:5 Or do you think the scripture means nothing when it says, 37 “The spirit that God 38 caused 39 to live within us has an envious yearning”? 40 4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” 41 4:7 So submit to God. But resist the devil and he will flee from you. 4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. 42 4:9 Grieve, mourn, 43 and weep. Turn your laughter 44 into mourning and your joy into despair. 4:10 Humble yourselves before the Lord and he will exalt you.
4:11 Do not speak against one another, brothers and sisters. 45 He who speaks against a fellow believer 46 or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge. 47 4:12 But there is only one who is lawgiver and judge – the one who is able to save and destroy. On the other hand, who are you to judge your neighbor? 48
4:13 Come now, you who say, “Today or tomorrow we will go into this or that town 49 and spend a year there and do business and make a profit.” 4:14 You 50 do not know about tomorrow. What is your life like? 51 For you are a puff of smoke 52 that appears for a short time and then vanishes. 4:15 You ought to say instead, 53 “If the Lord is willing, then we will live and do this or that.” 4:16 But as it is, 54 you boast in your arrogance. All such boasting is evil. 4:17 So whoever knows what is good to do 55 and does not do it is guilty of sin. 56
Wahyu 18:1-24
Konteks18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. 57 18:2 He 58 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 59 has become a lair for demons,
a haunt 60 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 61
18:3 For all the nations 62 have fallen 63 from
the wine of her immoral passion, 64
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.” 65
18:4 Then 66 I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues, 18:5 because her sins have piled 67 up all the way to heaven 68 and God has remembered 69 her crimes. 70 18:6 Repay her the same way she repaid others; 71 pay her back double 72 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 73 she exalted herself and lived in sensual luxury, 74 to this extent give her torment and grief because she said to herself, 75 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 76 in a single day: disease, 77 mourning, 78 and famine, and she will be burned down 79 with fire, because the Lord God who judges her is powerful!”
18:9 Then 80 the kings of the earth who committed immoral acts with her and lived in sensual luxury 81 with her will weep and wail for her when they see the smoke from the fire that burns her up. 82 18:10 They will stand a long way off because they are afraid of her torment, and will say,
“Woe, woe, O great city,
Babylon the powerful city!
For in a single hour your doom 83 has come!”
18:11 Then 84 the merchants of the earth will weep and mourn for her because no one buys their cargo 85 any longer – 18:12 cargo such as gold, silver, 86 precious stones, pearls, fine linen, purple cloth, silk, 87 scarlet cloth, 88 all sorts of things made of citron wood, 89 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 90 incense, perfumed ointment, 91 frankincense, 92 wine, olive oil and costly flour, 93 wheat, cattle and sheep, horses and four-wheeled carriages, 94 slaves and human lives. 95
18:14 (The ripe fruit 96 you greatly desired 97
has gone from you,
and all your luxury 98 and splendor 99
have gone from you –
they will never ever be found again!) 100
18:15 The merchants who sold 101 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 102 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 103
and adorned with gold, 104 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 105
And every ship’s captain, 106 and all who sail along the coast 107 – seamen, and all who 108 make their living from the sea, stood a long way off 18:18 and began to shout 109 when they saw the smoke from the fire that burned her up, 110 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 111
“Woe, Woe, O great city –
in which all those who had ships on the sea got rich from her wealth –
because in a single hour she has been destroyed!” 112
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 113 against her on your behalf!) 114
18:21 Then 115 one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,
“With this kind of sudden violent force 116
Babylon the great city will be thrown down 117
and it will never be found again!
18:22 And the sound of the harpists, musicians,
flute players, and trumpeters
will never be heard in you 118 again.
No 119 craftsman 120 who practices any trade
will ever be found in you again;
the noise of a mill 121 will never be heard in you again.
18:23 Even the light from a lamp
will never shine in you again!
The voices of the bridegroom and his bride
will never be heard in you again.
For your merchants were the tycoons of the world,
because all the nations 122 were deceived by your magic spells! 123
18:24 The 124 blood of the saints and prophets was found in her, 125
along with the blood 126 of all those who had been killed on the earth.”
[1:1] 1 sn Darius is Darius Hystaspes, king of Persia from 522-486
[1:1] 2 sn The eighth month of Darius’ second year was late October – late November, 520
[1:1] 3 sn Both Ezra (5:1; 6:14) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. A probable explanation is that Zechariah’s actual father Berechiah had died and the prophet was raised by his grandfather Iddo. The “Zechariah son of Barachiah” of whom Jesus spoke (Matt 23:35; Luke 11:51) was probably the martyred prophet by that name who may have been a grandson of the priest Jehoiada (2 Chr 24:20-22).
[1:2] 4 tn Heb “fathers” (so KJV, NAB); NIV “forefathers” (also in vv. 4, 5).
[1:3] 5 tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.
[1:3] 6 sn The epithet
[1:3] 7 tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the
[1:6] 8 tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.
[1:6] 9 tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”
[1:7] 10 sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519
[1:8] 11 tn Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”
[1:8] 12 tc The LXX presupposes הֶהָרִים (heharim, “mountains”) rather than the MT הַהֲדַסִּים (hahadassim, “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.
[1:8] 13 sn The Hebrew שְׂרֻקִּים (sÿruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX (ψαροί) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy.
[1:9] 14 tn Heb “messenger” or “angel” (מַלְאָךְ, mal’akh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).
[1:10] 15 sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The
[1:11] 16 sn The angel of the
[1:12] 17 sn Note that here the angel of the
[1:12] 18 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 19 sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516
[1:14] 20 tn Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship.
[1:15] 21 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (sha’anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”
[1:16] 22 tn Heb “I have turned.” This suggests that the
[1:16] 23 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:18] 25 sn This marks the beginning of ch. 2 in the Hebrew text. Beginning with 1:18, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:18 ET = 2:1 HT, 1:19 ET = 2:2 HT, 1:20 ET = 2:3 HT, 1:21 ET = 2:4 HT, 2:1 ET = 2:5 HT, etc., through 2:13 ET = 2:17 HT. From 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
[1:19] 26 tn See the note on the expression “angelic messenger” in v. 9.
[1:19] 27 sn An animal’s horn is a common OT metaphor for military power (Pss 18:2; 75:10; Jer 48:25; Mic 4:13). The fact that there are four horns here (as well as four blacksmiths, v. 20) shows a correspondence to the four horses of v. 8 which go to four parts of the world, i.e., the whole world.
[1:19] 28 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:20] 29 tn Heb “craftsmen” (so NASB, NIV; KJV “carpenters”), a generic term which can mean “metalworker, smith, armorer” (HALOT 358 s.v. חָרָשׁ). “Blacksmiths” was chosen for the present translation because of its relative familiarity among contemporary English readers.
[1:20] sn The horns are perhaps made of iron, the strongest of all metals known to the ancient Near Eastern world, since military activity is implied in the context. Only blacksmiths can cut the horns off. If the horns represent oppressive nations, the blacksmiths must represent deliverers whom the
[1:21] 30 tn Heb “so that no man lifts up his head.”
[1:21] 31 tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.
[1:21] 32 tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.
[4:1] 33 tn The word “where” is repeated in Greek for emphasis.
[4:1] 35 tn Grk “in your members [i.e., parts of the body].”
[4:4] 36 tn Grk “is hostility toward God.”
[4:5] 37 tn Grk “vainly says.”
[4:5] 38 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:5] 39 tc The Byzantine text and a few other
[4:5] 40 tn Interpreters debate the referent of the word “spirit” in this verse: (1) The translation takes “spirit” to be the lustful capacity within people that produces a divided mind (1:8, 14) and inward conflicts regarding God (4:1-4). God has allowed it to be in man since the fall, and he provides his grace (v. 6) and the new birth through the gospel message (1:18-25) to counteract its evil effects. (2) On the other hand the word “spirit” may be taken positively as the Holy Spirit and the sense would be, “God yearns jealously for the Spirit he caused to live within us.” But the word for “envious” or “jealous” is generally negative in biblical usage and the context before and after seems to favor the negative interpretation.
[4:5] sn No OT verse is worded exactly this way. This is either a statement about the general teaching of scripture or a quotation from an ancient translation of the Hebrew text that no longer exists today.
[4:6] 41 sn A quotation from Prov 3:34.
[4:8] 42 tn Or “two-minded” (the same description used in 1:8).
[4:9] 43 tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
[4:9] 44 tn Grk “let your laughter be turned.”
[4:11] 45 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[4:11] 46 tn See note on the word “believer” in 1:9.
[4:12] 48 tn Grk “who judges your neighbor.”
[4:14] 50 tn Grk “who” (continuing the description of the people of v. 13). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:14] 51 tn Or “you do not know what your life will be like tomorrow.”
[4:14] 52 tn Or “a vapor.” The Greek word ἀτμίς (atmis) denotes a swirl of smoke arising from a fire (cf. Gen 19:28; Lev 16:13; Joel 2:30 [Acts 2:19]; Ezek 8:11).
[4:15] 53 tn Grk “instead of your saying.”
[4:17] 55 tn Or “knows how to do what is good.”
[4:17] 56 tn Grk “to him it is sin.”
[18:1] 57 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 58 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 59 tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.
[18:2] 60 tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”
[18:2] 61 tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some
[18:3] 62 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 63 tc ‡ Several
[18:3] 64 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 65 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.
[18:4] 66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 67 tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”
[18:5] 68 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 69 tn That is, remembered her sins to execute judgment on them.
[18:6] 71 tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[18:6] 72 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 73 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 74 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
[18:7] 75 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 76 tn Grk “For this reason, her plagues will come.”
[18:8] 77 tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
[18:8] 78 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 79 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 80 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 81 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
[18:9] 82 tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.
[18:10] 83 tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”
[18:11] 84 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 85 tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”
[18:12] 86 tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more
[18:12] 87 tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”
[18:12] 88 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 89 tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”
[18:13] 90 tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”
[18:13] 91 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 92 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 93 tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”
[18:13] 94 tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”
[18:13] 95 tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).
[18:14] 96 tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”
[18:14] 97 tn Grk “you desired in your soul.”
[18:14] 98 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 99 tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”
[18:14] 100 tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
[18:14] sn This verse forms a parenthetical aside in the narrative.
[18:15] 101 tn Grk “the merchants [sellers] of these things.”
[18:15] 102 tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.
[18:16] 103 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 104 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 105 tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
[18:17] 106 tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”
[18:17] 107 tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”
[18:17] 108 tn Grk “and as many as.”
[18:18] 109 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 110 tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[18:19] 111 tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.
[18:19] 112 tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
[18:20] 113 tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”
[18:20] 114 tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.
[18:20] sn This verse forms a parenthetical aside in the narrative.
[18:21] 115 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 116 tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.
[18:21] 117 sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.
[18:22] 118 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 119 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 120 tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”
[18:22] 121 tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.
[18:23] 122 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 123 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[18:24] 124 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 125 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 126 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
