Yesaya 34:2-10
Konteks34:2 For the Lord is angry at all the nations
and furious with all their armies.
He will annihilate them and slaughter them.
34:3 Their slain will be left unburied, 1
their corpses will stink; 2
the hills will soak up their blood. 3
34:4 All the stars in the sky will fade away, 4
the sky will roll up like a scroll;
all its stars will wither,
like a leaf withers and falls from a vine
or a fig withers and falls from a tree. 5
34:5 He says, 6 “Indeed, my sword has slaughtered heavenly powers. 7
Look, it now descends on Edom, 8
on the people I will annihilate in judgment.”
34:6 The Lord’s sword is dripping with blood,
it is covered 9 with fat;
it drips 10 with the blood of young rams and goats
and is covered 11 with the fat of rams’ kidneys.
For the Lord is holding a sacrifice 12 in Bozrah, 13
a bloody 14 slaughter in the land of Edom.
34:7 Wild oxen will be slaughtered 15 along with them,
as well as strong bulls. 16
Their land is drenched with blood,
their soil is covered with fat.
34:8 For the Lord has planned a day of revenge, 17
a time when he will repay Edom for her hostility toward Zion. 18
34:9 Edom’s 19 streams will be turned into pitch
and her soil into brimstone;
her land will become burning pitch.
34:10 Night and day it will burn; 20
its smoke will ascend continually.
Generation after generation it will be a wasteland
and no one will ever pass through it again.
Yesaya 37:36
Konteks37:36 The Lord’s messenger 21 went out and killed 185,000 troops 22 in the Assyrian camp. When they 23 got up early the next morning, there were all the corpses! 24
Yesaya 63:1-6
Konteks63:1 Who is this who comes from Edom, 25
dressed in bright red, coming from Bozrah? 26
Who 27 is this one wearing royal attire, 28
who marches confidently 29 because of his great strength?
“It is I, the one who announces vindication,
and who is able to deliver!” 30
63:2 Why are your clothes red?
Why do you look like someone who has stomped on grapes in a vat? 31
63:3 “I have stomped grapes in the winepress all by myself;
no one from the nations joined me.
I stomped on them 32 in my anger;
I trampled them down in my rage.
Their juice splashed on my garments,
and stained 33 all my clothes.
63:4 For I looked forward to the day of vengeance,
and then payback time arrived. 34
63:5 I looked, but there was no one to help;
I was shocked because there was no one offering support. 35
So my right arm accomplished deliverance;
my raging anger drove me on. 36
63:6 I trampled nations in my anger,
I made them drunk 37 in my rage,
I splashed their blood on the ground.” 38
Yehezkiel 39:17-20
Konteks39:17 “As for you, son of man, this is what the sovereign Lord says: Tell every kind of bird and every wild beast: ‘Assemble and come! Gather from all around to my slaughter 39 which I am going to make for you, a great slaughter on the mountains of Israel! You will eat flesh and drink blood. 39:18 You will eat the flesh of warriors 40 and drink the blood of the princes of the earth – the rams, lambs, goats, and bulls, all of them fattened animals of Bashan. 39:19 You will eat fat until you are full, and drink blood until you are drunk, 41 at my slaughter 42 which I have made for you. 39:20 You will fill up at my table with horses and charioteers, 43 with warriors and all the soldiers,’ declares the sovereign Lord.
Wahyu 16:1--19:21
Konteks16:1 Then 44 I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” 45 16:2 So 46 the first angel 47 went and poured out his bowl on the earth. Then 48 ugly and painful sores 49 appeared on the people 50 who had the mark of the beast and who worshiped his image.
16:3 Next, 51 the second angel 52 poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.
16:4 Then 53 the third angel 54 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 55 I heard the angel of the waters saying:
“You are just 56 – the one who is and who was,
the Holy One – because you have passed these judgments, 57
16:6 because they poured out the blood of your saints and prophets,
so 58 you have given them blood to drink. They got what they deserved!” 59
16:7 Then 60 I heard the altar reply, 61 “Yes, Lord God, the All-Powerful, 62 your judgments are true and just!”
16:8 Then 63 the fourth angel 64 poured out his bowl on the sun, and it was permitted to scorch people 65 with fire. 16:9 Thus 66 people 67 were scorched by the terrible heat, 68 yet 69 they blasphemed the name of God, who has ruling authority 70 over these plagues, and they would not repent and give him glory.
16:10 Then 71 the fifth angel 72 poured out his bowl on the throne of the beast so that 73 darkness covered his kingdom, 74 and people 75 began to bite 76 their tongues because 77 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 78 and because of their sores, 79 but nevertheless 80 they still refused to repent 81 of their deeds.
16:12 Then 82 the sixth angel 83 poured out his bowl on the great river Euphrates and dried up its water 84 to prepare the way 85 for the kings from the east. 86 16:13 Then 87 I saw three unclean spirits 88 that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth 89 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 90
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 91 his clothes so that he will not have to walk around naked and his shameful condition 92 be seen.) 93
16:16 Now 94 the spirits 95 gathered the kings and their armies 96 to the place that is called Armageddon 97 in Hebrew.
16:17 Finally 98 the seventh angel 99 poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 16:18 Then 100 there were flashes of lightning, roaring, 101 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 102 has been on the earth, so tremendous was that earthquake. 16:19 The 103 great city was split into three parts and the cities of the nations 104 collapsed. 105 So 106 Babylon the great was remembered before God, and was given the cup 107 filled with the wine made of God’s furious wrath. 108 16:20 Every 109 island fled away 110 and no mountains could be found. 111 16:21 And gigantic hailstones, weighing about a hundred pounds 112 each, fell from heaven 113 on people, 114 but they 115 blasphemed God because of the plague of hail, since it 116 was so horrendous. 117
17:1 Then 118 one of the seven angels who had the seven bowls came and spoke to me. 119 “Come,” he said, “I will show you the condemnation and punishment 120 of the great prostitute who sits on many waters, 17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” 121 17:3 So 122 he carried me away in the Spirit 123 to a wilderness, 124 and there 125 I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now 126 the woman was dressed in purple and scarlet clothing, 127 and adorned with gold, 128 precious stones, and pearls. She held 129 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 130 17:5 On 131 her forehead was written a name, a mystery: 132 “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. 133 I 134 was greatly astounded 135 when I saw her. 17:7 But 136 the angel said to me, “Why are you astounded? I will interpret 137 for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 17:8 The beast you saw was, and is not, but is about to come up from the abyss 138 and then go to destruction. The 139 inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that 140 the beast was, and is not, but is to come. 17:9 (This requires 141 a mind that has wisdom.) The seven heads are seven mountains 142 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 143 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 144 beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 17:12 The 145 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 146 as kings with the beast for one hour. 17:13 These kings 147 have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying 148 the Lamb are the called, chosen, and faithful.”
17:15 Then 149 the angel 150 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 151 nations, and languages. 17:16 The 152 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 153 will consume her flesh and burn her up with fire. 154 17:17 For God has put into their minds 155 to carry out his purpose 156 by making 157 a decision 158 to give their royal power 159 to the beast until the words of God are fulfilled. 160 17:18 As for 161 the woman you saw, she is the great city that has sovereignty over the kings of the earth.”
18:1 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. 162 18:2 He 163 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 164 has become a lair for demons,
a haunt 165 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 166
18:3 For all the nations 167 have fallen 168 from
the wine of her immoral passion, 169
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.” 170
18:4 Then 171 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 172 up all the way to heaven 173 and God has remembered 174 her crimes. 175 18:6 Repay her the same way she repaid others; 176 pay her back double 177 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 178 she exalted herself and lived in sensual luxury, 179 to this extent give her torment and grief because she said to herself, 180 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 181 in a single day: disease, 182 mourning, 183 and famine, and she will be burned down 184 with fire, because the Lord God who judges her is powerful!”
18:9 Then 185 the kings of the earth who committed immoral acts with her and lived in sensual luxury 186 with her will weep and wail for her when they see the smoke from the fire that burns her up. 187 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 188 has come!”
18:11 Then 189 the merchants of the earth will weep and mourn for her because no one buys their cargo 190 any longer – 18:12 cargo such as gold, silver, 191 precious stones, pearls, fine linen, purple cloth, silk, 192 scarlet cloth, 193 all sorts of things made of citron wood, 194 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 195 incense, perfumed ointment, 196 frankincense, 197 wine, olive oil and costly flour, 198 wheat, cattle and sheep, horses and four-wheeled carriages, 199 slaves and human lives. 200
18:14 (The ripe fruit 201 you greatly desired 202
has gone from you,
and all your luxury 203 and splendor 204
have gone from you –
they will never ever be found again!) 205
18:15 The merchants who sold 206 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 207 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 208
and adorned with gold, 209 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 210
And every ship’s captain, 211 and all who sail along the coast 212 – seamen, and all who 213 make their living from the sea, stood a long way off 18:18 and began to shout 214 when they saw the smoke from the fire that burned her up, 215 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 216
“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!” 217
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 218 against her on your behalf!) 219
18:21 Then 220 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 221
Babylon the great city will be thrown down 222
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 223 again.
No 224 craftsman 225 who practices any trade
will ever be found in you again;
the noise of a mill 226 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 227 were deceived by your magic spells! 228
18:24 The 229 blood of the saints and prophets was found in her, 230
along with the blood 231 of all those who had been killed on the earth.”
19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 232
For he has judged 233 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 234 poured out by her own hands!” 235
19:3 Then 236 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 237 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 238 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 239 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 240 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 241
“Hallelujah!
For the Lord our God, 242 the All-Powerful, 243 reigns!
19:7 Let us rejoice 244 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
19:8 She was permitted to be dressed in bright, clean, fine linen” 245 (for the fine linen is the righteous deeds of the saints). 246
19:9 Then 247 the angel 248 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So 249 I threw myself down 250 at his feet to worship him, but 251 he said, “Do not do this! 252 I am only 253 a fellow servant 254 with you and your brothers 255 who hold to the testimony about 256 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 257 I saw heaven opened and here came 258 a white horse! The 259 one riding it was called “Faithful” and “True,” and with justice 260 he judges and goes to war. 19:12 His eyes are like a fiery 261 flame and there are many diadem crowns 262 on his head. He has 263 a name written 264 that no one knows except himself. 19:13 He is dressed in clothing dipped 265 in blood, and he is called 266 the Word of God. 19:14 The 267 armies that are in heaven, dressed in white, clean, fine linen, 268 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 269 He 270 will rule 271 them with an iron rod, 272 and he stomps the winepress 273 of the furious 274 wrath of God, the All-Powerful. 275 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 276 I saw one angel standing in 277 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 278
“Come, gather around for the great banquet 279 of God,
19:18 to eat 280 your fill 281 of the flesh of kings,
the flesh of generals, 282
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 283
and small and great!”
19:19 Then 284 I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now 285 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 286 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 287 19:21 The 288 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 289 themselves with their flesh.
[34:3] 1 tn Heb “will be cast aside”; NASB, NIV “thrown out.”
[34:3] 2 tn Heb “[as for] their corpses, their stench will arise.”
[34:3] 3 tn Heb “hills will dissolve from their blood.”
[34:4] 4 tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsaa inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”
[34:4] 5 tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”
[34:5] 6 tn The words “he says” are supplied in the translation for clarification. The Lord speaks at this point.
[34:5] 7 tn Heb “indeed [or “for”] my sword is drenched in the heavens.” The Qumran scroll 1QIsaa has תראה (“[my sword] appeared [in the heavens]”), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV “My sword has drunk its fill in the heavens.”
[34:5] sn In v. 4 the “host of the heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13). As in 24:21, they are viewed here as opposing God and being defeated in battle.
[34:5] 8 sn Edom is mentioned here as epitomizing the hostile nations that oppose God.
[34:6] 9 tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.
[34:6] 10 tn The words “it drips” are supplied in the translation for stylistic reasons.
[34:6] 11 tn The words “and is covered” are supplied in the translation for stylistic reasons.
[34:6] 12 tn Heb “for there is a sacrifice to the Lord.”
[34:6] 13 sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.
[34:6] 14 tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).
[34:7] 15 tn Heb “will go down”; NAB “shall be struck down.”
[34:7] 16 tn Heb “and bulls along with strong ones.” Perhaps this refers to the leaders.
[34:8] 17 tn Heb “for a day of vengeance [is] for the Lord.”
[34:8] 18 tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”
[34:9] 19 tn Heb “her”; the referent (Edom) has been specified in the translation for clarity.
[34:10] 20 tn Heb “it will not be extinguished.”
[37:36] 21 tn Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).
[37:36] 22 tn The word “troops” is supplied in the translation for smoothness and clarity.
[37:36] 23 tn This refers to the Israelites and/or the rest of the Assyrian army.
[37:36] 24 tn Heb “look, all of them were dead bodies”; NLT “they found corpses everywhere.”
[63:1] 25 sn Edom is here an archetype for the Lord’s enemies. See 34:5.
[63:1] 26 tn Heb “[in] bright red garments, from Bozrah.”
[63:1] 27 tn The interrogative particle is understood by ellipsis; note the first line of the verse.
[63:1] 28 tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”
[63:1] 29 tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).
[63:1] 30 tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”
[63:2] 31 tn Heb “and your garments like one who treads in a vat?”
[63:3] 32 sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.
[63:3] 33 tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).
[63:4] 34 tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.
[63:5] 35 sn See Isa 59:16 for similar language.
[63:5] 36 tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”
[63:6] 37 sn See Isa 49:26 and 51:23 for similar imagery.
[63:6] 38 tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).
[39:17] 39 tn Or “sacrifice” (so also in the rest of this verse).
[39:18] 40 sn See Rev 19:17-18.
[39:19] 41 sn Eating the fat and drinking blood were God’s exclusive rights in Israelite sacrifices (Lev 3:17).
[39:19] 42 tn Or “sacrifice” (so also in the rest of this verse).
[16:1] 44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 45 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 46 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
[16:2] 47 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 49 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 50 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 51 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 52 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 54 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 55 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 56 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 57 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 58 tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
[16:6] 59 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 61 tn Grk “the altar saying.”
[16:7] 62 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[16:8] 63 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 64 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 65 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 66 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 67 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 68 tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”
[16:9] 69 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 70 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 72 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 73 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 74 tn Grk “his kingdom became dark.”
[16:10] 75 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 76 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 77 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 78 tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”
[16:11] 79 tn Or “ulcerated sores” (see 16:2).
[16:11] 80 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 81 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 82 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 83 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 84 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 85 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 86 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”
[16:13] 87 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 88 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 89 tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”
[16:14] 90 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[16:15] 91 tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”
[16:15] 92 tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
[16:15] 93 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.
[16:16] 94 tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.
[16:16] 95 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 96 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 97 tc There are many variations in the spelling of this name among the Greek
[16:16] tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.
[16:17] 98 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 99 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 100 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 101 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[16:18] 102 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 103 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 104 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 106 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 107 tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).
[16:19] 108 tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.
[16:20] 109 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 111 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
[16:21] 112 tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.
[16:21] 113 tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.
[16:21] 114 tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).
[16:21] 115 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 116 tn Grk “the plague of it.”
[16:21] 117 tn Grk “since the plague of it was exceedingly great.”
[17:1] 118 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 119 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
[17:1] 120 tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”
[17:2] 121 tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
[17:3] 122 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.
[17:3] 123 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
[17:3] 125 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 126 tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
[17:4] 127 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 128 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 129 tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[17:4] 130 tc Several
[17:5] 131 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 132 tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).
[17:6] 133 tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
[17:6] 134 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 135 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 136 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 137 tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.
[17:8] 138 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[17:8] 139 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 140 tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).
[17:9] 141 tn Grk “Here is the mind that has wisdom.”
[17:9] 142 tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.
[17:10] 143 tn That is, one currently reigns.
[17:11] 144 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 145 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 146 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 147 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 148 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 149 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 150 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 151 tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[17:16] 152 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 153 tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 154 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
[17:17] 156 tn Or “his intent.”
[17:17] 157 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 158 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 159 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 160 tn Or “completed.”
[17:18] 161 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:1] 162 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 163 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 164 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] 165 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] 166 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] 167 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 168 tc ‡ Several
[18:3] 169 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 170 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] 171 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 172 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] 173 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 174 tn That is, remembered her sins to execute judgment on them.
[18:6] 176 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] 177 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 178 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 179 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] 180 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 181 tn Grk “For this reason, her plagues will come.”
[18:8] 182 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] 183 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 184 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 185 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 186 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] 187 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] 188 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] 189 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 190 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] 191 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] 192 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] 193 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 194 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] 195 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] 196 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 197 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 198 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] 199 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] 200 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] 201 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] 202 tn Grk “you desired in your soul.”
[18:14] 203 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 204 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] 205 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] 206 tn Grk “the merchants [sellers] of these things.”
[18:15] 207 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] 208 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 209 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 210 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] 211 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] 212 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] 213 tn Grk “and as many as.”
[18:18] 214 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 215 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] 216 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] 217 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] 218 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] 219 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] 220 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 221 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] 222 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] 223 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 224 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 225 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] 226 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] 227 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 228 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] 229 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 230 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 231 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:2] 232 tn Compare the similar phrase in Rev 16:7.
[19:2] 233 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
[19:2] 234 tn See the note on the word “servants” in 1:1.
[19:2] 235 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 236 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 237 tn Or “her smoke ascends forever and ever.”
[19:4] 238 tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[19:5] 239 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 240 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 241 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
[19:6] 242 tc Several
[19:6] 243 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
[19:7] 244 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 245 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”
[19:8] 246 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 247 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 248 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 249 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 250 tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[19:10] 251 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 252 tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
[19:10] 253 tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.
[19:10] 254 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 255 tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[19:10] 256 tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”
[19:11] 257 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 258 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 259 tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.
[19:11] 260 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
[19:12] 261 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 262 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[19:12] sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
[19:12] 263 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[19:12] 264 tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.
[19:13] 265 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several
[19:13] tn Or perhaps “soaked.”
[19:13] 266 tn Grk “the name of him is called.”
[19:14] 267 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 268 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”
[19:15] 269 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 270 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 271 tn Grk “will shepherd.”
[19:15] 272 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[19:15] sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).
[19:15] 273 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
[19:15] 274 tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).
[19:15] 275 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[19:17] 276 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 277 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 278 tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
[19:17] 279 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 280 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 281 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 282 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[19:18] 283 tn See the note on the word “servants” in 1:1.
[19:19] 284 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 285 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
[19:20] 286 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
[19:20] 287 tn Traditionally, “brimstone.”
[19:21] 288 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 289 tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”
