Wahyu 14:19
Konteks14:19 So 1 the angel swung his sickle over the earth and gathered the grapes from the vineyard 2 of the earth and tossed them into the great 3 winepress of the wrath of God.
Wahyu 14:1
Konteks14:1 Then 4 I looked, and here was 5 the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads.
Wahyu 15:1--21:27
Konteks15:1 Then 6 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 7 (they are final because in them God’s anger is completed).
15:2 Then 8 I saw something like a sea of glass 9 mixed with fire, and those who had conquered 10 the beast and his image and the number of his name. They were standing 11 by 12 the sea of glass, holding harps given to them by God. 13 15:3 They 14 sang the song of Moses the servant 15 of God and the song of the Lamb: 16
“Great and astounding are your deeds,
Lord God, the All-Powerful! 17
Just 18 and true are your ways,
King over the nations! 19
15:4 Who will not fear you, O Lord,
and glorify 20 your name, because you alone are holy? 21
All nations 22 will come and worship before you
for your righteous acts 23 have been revealed.”
15:5 After 24 these things I looked, and the temple (the tent 25 of the testimony) 26 was opened in heaven, 15:6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts 27 around their chests. 15:7 Then 28 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 29 of God who lives forever and ever, 15:8 and the temple was filled with smoke from God’s glory and from his power. Thus 30 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 31 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.” 32 16:2 So 33 the first angel 34 went and poured out his bowl on the earth. Then 35 ugly and painful sores 36 appeared on the people 37 who had the mark of the beast and who worshiped his image.
16:3 Next, 38 the second angel 39 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 40 the third angel 41 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 42 I heard the angel of the waters saying:
“You are just 43 – the one who is and who was,
the Holy One – because you have passed these judgments, 44
16:6 because they poured out the blood of your saints and prophets,
so 45 you have given them blood to drink. They got what they deserved!” 46
16:7 Then 47 I heard the altar reply, 48 “Yes, Lord God, the All-Powerful, 49 your judgments are true and just!”
16:8 Then 50 the fourth angel 51 poured out his bowl on the sun, and it was permitted to scorch people 52 with fire. 16:9 Thus 53 people 54 were scorched by the terrible heat, 55 yet 56 they blasphemed the name of God, who has ruling authority 57 over these plagues, and they would not repent and give him glory.
16:10 Then 58 the fifth angel 59 poured out his bowl on the throne of the beast so that 60 darkness covered his kingdom, 61 and people 62 began to bite 63 their tongues because 64 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 65 and because of their sores, 66 but nevertheless 67 they still refused to repent 68 of their deeds.
16:12 Then 69 the sixth angel 70 poured out his bowl on the great river Euphrates and dried up its water 71 to prepare the way 72 for the kings from the east. 73 16:13 Then 74 I saw three unclean spirits 75 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 76 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 77
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 78 his clothes so that he will not have to walk around naked and his shameful condition 79 be seen.) 80
16:16 Now 81 the spirits 82 gathered the kings and their armies 83 to the place that is called Armageddon 84 in Hebrew.
16:17 Finally 85 the seventh angel 86 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 87 there were flashes of lightning, roaring, 88 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 89 has been on the earth, so tremendous was that earthquake. 16:19 The 90 great city was split into three parts and the cities of the nations 91 collapsed. 92 So 93 Babylon the great was remembered before God, and was given the cup 94 filled with the wine made of God’s furious wrath. 95 16:20 Every 96 island fled away 97 and no mountains could be found. 98 16:21 And gigantic hailstones, weighing about a hundred pounds 99 each, fell from heaven 100 on people, 101 but they 102 blasphemed God because of the plague of hail, since it 103 was so horrendous. 104
17:1 Then 105 one of the seven angels who had the seven bowls came and spoke to me. 106 “Come,” he said, “I will show you the condemnation and punishment 107 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.” 108 17:3 So 109 he carried me away in the Spirit 110 to a wilderness, 111 and there 112 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 113 the woman was dressed in purple and scarlet clothing, 114 and adorned with gold, 115 precious stones, and pearls. She held 116 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 117 17:5 On 118 her forehead was written a name, a mystery: 119 “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. 120 I 121 was greatly astounded 122 when I saw her. 17:7 But 123 the angel said to me, “Why are you astounded? I will interpret 124 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 125 and then go to destruction. The 126 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 127 the beast was, and is not, but is to come. 17:9 (This requires 128 a mind that has wisdom.) The seven heads are seven mountains 129 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 130 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 131 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 132 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 133 as kings with the beast for one hour. 17:13 These kings 134 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 135 the Lamb are the called, chosen, and faithful.”
17:15 Then 136 the angel 137 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 138 nations, and languages. 17:16 The 139 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 140 will consume her flesh and burn her up with fire. 141 17:17 For God has put into their minds 142 to carry out his purpose 143 by making 144 a decision 145 to give their royal power 146 to the beast until the words of God are fulfilled. 147 17:18 As for 148 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. 149 18:2 He 150 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 151 has become a lair for demons,
a haunt 152 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 153
18:3 For all the nations 154 have fallen 155 from
the wine of her immoral passion, 156
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.” 157
18:4 Then 158 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 159 up all the way to heaven 160 and God has remembered 161 her crimes. 162 18:6 Repay her the same way she repaid others; 163 pay her back double 164 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 165 she exalted herself and lived in sensual luxury, 166 to this extent give her torment and grief because she said to herself, 167 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 168 in a single day: disease, 169 mourning, 170 and famine, and she will be burned down 171 with fire, because the Lord God who judges her is powerful!”
18:9 Then 172 the kings of the earth who committed immoral acts with her and lived in sensual luxury 173 with her will weep and wail for her when they see the smoke from the fire that burns her up. 174 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 175 has come!”
18:11 Then 176 the merchants of the earth will weep and mourn for her because no one buys their cargo 177 any longer – 18:12 cargo such as gold, silver, 178 precious stones, pearls, fine linen, purple cloth, silk, 179 scarlet cloth, 180 all sorts of things made of citron wood, 181 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 182 incense, perfumed ointment, 183 frankincense, 184 wine, olive oil and costly flour, 185 wheat, cattle and sheep, horses and four-wheeled carriages, 186 slaves and human lives. 187
18:14 (The ripe fruit 188 you greatly desired 189
has gone from you,
and all your luxury 190 and splendor 191
have gone from you –
they will never ever be found again!) 192
18:15 The merchants who sold 193 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 194 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 195
and adorned with gold, 196 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 197
And every ship’s captain, 198 and all who sail along the coast 199 – seamen, and all who 200 make their living from the sea, stood a long way off 18:18 and began to shout 201 when they saw the smoke from the fire that burned her up, 202 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 203
“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!” 204
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 205 against her on your behalf!) 206
18:21 Then 207 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 208
Babylon the great city will be thrown down 209
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 210 again.
No 211 craftsman 212 who practices any trade
will ever be found in you again;
the noise of a mill 213 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 214 were deceived by your magic spells! 215
18:24 The 216 blood of the saints and prophets was found in her, 217
along with the blood 218 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. 219
For he has judged 220 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 221 poured out by her own hands!” 222
19:3 Then 223 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 224 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 225 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 226 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 227 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: 228
“Hallelujah!
For the Lord our God, 229 the All-Powerful, 230 reigns!
19:7 Let us rejoice 231 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” 232 (for the fine linen is the righteous deeds of the saints). 233
19:9 Then 234 the angel 235 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 236 I threw myself down 237 at his feet to worship him, but 238 he said, “Do not do this! 239 I am only 240 a fellow servant 241 with you and your brothers 242 who hold to the testimony about 243 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 244 I saw heaven opened and here came 245 a white horse! The 246 one riding it was called “Faithful” and “True,” and with justice 247 he judges and goes to war. 19:12 His eyes are like a fiery 248 flame and there are many diadem crowns 249 on his head. He has 250 a name written 251 that no one knows except himself. 19:13 He is dressed in clothing dipped 252 in blood, and he is called 253 the Word of God. 19:14 The 254 armies that are in heaven, dressed in white, clean, fine linen, 255 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 256 He 257 will rule 258 them with an iron rod, 259 and he stomps the winepress 260 of the furious 261 wrath of God, the All-Powerful. 262 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 263 I saw one angel standing in 264 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 265
“Come, gather around for the great banquet 266 of God,
19:18 to eat 267 your fill 268 of the flesh of kings,
the flesh of generals, 269
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 270
and small and great!”
19:19 Then 271 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 272 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 273 – 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. 274 19:21 The 275 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 276 themselves with their flesh.
20:1 Then 277 I saw an angel descending from heaven, holding 278 in his hand the key to the abyss and a huge chain. 20:2 He 279 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 280 then 281 threw him into the abyss and locked 282 and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)
20:4 Then 283 I saw thrones and seated on them were those who had been given authority to judge. 284 I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These 285 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 286 came to life 287 and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) 288 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 289 in the first resurrection. The second death has no power over them, 290 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 291 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 292 the nations at the four corners of the earth, Gog and Magog, 293 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 294 20:9 They 295 went up 296 on the broad plain of the earth 297 and encircled 298 the camp 299 of the saints and the beloved city, but 300 fire came down from heaven and devoured them completely. 301 20:10 And the devil who deceived 302 them was thrown into the lake of fire and sulfur, 303 where the beast and the false prophet are 304 too, and they will be tormented there day and night forever and ever.
20:11 Then 305 I saw a large 306 white throne and the one who was seated on it; the earth and the heaven 307 fled 308 from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then 309 books were opened, and another book was opened – the book of life. 310 So 311 the dead were judged by what was written in the books, according to their deeds. 312 20:13 The 313 sea gave up the dead that were in it, and Death 314 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 315 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 316 anyone’s name 317 was not found written in the book of life, that person 318 was thrown into the lake of fire.
21:1 Then 319 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 320 and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence 321 of God is among human beings. 322 He 323 will live among them, and they will be his people, and God himself will be with them. 324 21:4 He 325 will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” 326
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 327 he said to me, “Write it down, 328 because these words are reliable 329 and true.” 21:6 He also said to me, “It is done! 330 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 331 free of charge 332 from the spring of the water of life. 21:7 The one who conquers 333 will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 334 idol worshipers, 335 and all those who lie, their place 336 will be in the lake that burns with fire and sulfur. 337 That 338 is the second death.”
21:9 Then 339 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 340 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 341 he took me away in the Spirit 342 to a huge, majestic mountain 343 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 344 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 345 21:12 It has 346 a massive, high wall 347 with twelve gates, 348 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 349 are written on the gates. 350 21:13 There are 351 three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. 352 21:14 The 353 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
21:15 The angel 354 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 355 the city is laid out as a square, 356 its length and width the same. He 357 measured the city with the measuring rod 358 at fourteen hundred miles 359 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 360 according to human measurement, which is also the angel’s. 361 21:18 The city’s 362 wall is made 363 of jasper and the city is pure gold, like transparent glass. 364 21:19 The foundations of the city’s wall are decorated 365 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 366 the fourth emerald, 21:20 the fifth onyx, 367 the sixth carnelian, 368 the seventh chrysolite, 369 the eighth beryl, 370 the ninth topaz, the tenth chrysoprase, 371 the eleventh jacinth, 372 and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The 373 main street 374 of the city is pure gold, like transparent glass.
21:22 Now 375 I saw no temple in the city, because the Lord God – the All-Powerful 376 – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations 377 will walk by its light and the kings of the earth will bring their grandeur 378 into it. 21:25 Its gates will never be closed during the day 379 (and 380 there will be no night there). 381 21:26 They will bring the grandeur and the wealth 382 of the nations 383 into it, 21:27 but 384 nothing ritually unclean 385 will ever enter into it, nor anyone who does what is detestable 386 or practices falsehood, 387 but only those whose names 388 are written in the Lamb’s book of life.
[14:19] 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 2 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] 3 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).
[14:1] 4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 5 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[15:1] 6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 7 tn Grk “seven plagues – the last ones.”
[15:2] 8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 9 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 10 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 11 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 12 tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”
[15:2] 13 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 14 tn Here καί (kai) has not been translated.
[15:3] 15 tn See the note on the word “servants” in 1:1.
[15:3] 16 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 17 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.”
[15:3] 18 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 19 tc Certain
[15:4] sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.
[15:4] 21 sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).
[15:4] 22 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 23 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
[15:5] 24 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 25 tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”
[15:5] 26 tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, Jo naos ths skhnhs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2).
[15:5] sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.
[15:6] 27 tn Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
[15:7] 28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 30 tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.
[16:1] 31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 32 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 33 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] 34 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 36 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 37 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 38 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 39 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 41 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 42 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 43 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 44 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 45 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] 46 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 48 tn Grk “the altar saying.”
[16:7] 49 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] 50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 51 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 52 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 53 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 54 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 55 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] 56 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 57 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 59 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 60 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 61 tn Grk “his kingdom became dark.”
[16:10] 62 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 63 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 64 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 65 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] 66 tn Or “ulcerated sores” (see 16:2).
[16:11] 67 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 68 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 70 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 71 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 72 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 73 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] 74 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 75 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 76 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] 77 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] 78 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] 79 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] 80 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] 81 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] 82 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 83 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 84 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] 85 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 86 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 87 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 88 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] 89 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 90 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 91 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 93 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 94 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] 95 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] 96 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 98 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] 99 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] 100 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] 101 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] 102 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 103 tn Grk “the plague of it.”
[16:21] 104 tn Grk “since the plague of it was exceedingly great.”
[17:1] 105 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 106 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] 107 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] 108 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] 109 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] 110 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] 112 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 113 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] 114 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 115 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 116 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] 117 tc Several
[17:5] 118 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 119 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] 120 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] 121 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 122 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 123 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 124 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] 125 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] 126 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 127 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] 128 tn Grk “Here is the mind that has wisdom.”
[17:9] 129 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] 130 tn That is, one currently reigns.
[17:11] 131 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 132 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 133 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 134 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 135 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 136 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 137 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 138 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] 139 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 140 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] 141 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] 143 tn Or “his intent.”
[17:17] 144 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 145 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 146 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 147 tn Or “completed.”
[17:18] 148 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:1] 149 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 150 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 151 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] 152 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] 153 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] 154 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 155 tc ‡ Several
[18:3] 156 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 157 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] 158 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 159 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] 160 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 161 tn That is, remembered her sins to execute judgment on them.
[18:6] 163 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] 164 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 165 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 166 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] 167 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 168 tn Grk “For this reason, her plagues will come.”
[18:8] 169 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] 170 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 171 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 172 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 173 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] 174 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] 175 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] 176 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 177 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] 178 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] 179 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] 180 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 181 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] 182 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] 183 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 184 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 185 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] 186 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] 187 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] 188 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] 189 tn Grk “you desired in your soul.”
[18:14] 190 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 191 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] 192 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] 193 tn Grk “the merchants [sellers] of these things.”
[18:15] 194 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] 195 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 196 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 197 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] 198 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] 199 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] 200 tn Grk “and as many as.”
[18:18] 201 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 202 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] 203 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] 204 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] 205 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] 206 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] 207 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 208 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] 209 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] 210 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 211 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 212 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] 213 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] 214 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 215 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] 216 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 217 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 218 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:2] 219 tn Compare the similar phrase in Rev 16:7.
[19:2] 220 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] 221 tn See the note on the word “servants” in 1:1.
[19:2] 222 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 223 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 224 tn Or “her smoke ascends forever and ever.”
[19:4] 225 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] 226 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 227 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 228 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] 229 tc Several
[19:6] 230 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] 231 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 232 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] 233 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 234 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 235 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 236 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 237 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] 238 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 239 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] 240 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] 241 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 242 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] 243 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] 244 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 245 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 246 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] 247 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] 248 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 249 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] 250 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] 251 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] 252 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] 253 tn Grk “the name of him is called.”
[19:14] 254 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 255 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] 256 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 257 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 258 tn Grk “will shepherd.”
[19:15] 259 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] 260 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] 261 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] 262 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] 263 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 264 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 265 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] 266 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 267 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 268 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 269 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] 270 tn See the note on the word “servants” in 1:1.
[19:19] 271 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 272 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] 273 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] 274 tn Traditionally, “brimstone.”
[19:21] 275 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 276 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).”
[20:1] 277 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:1] 278 tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
[20:2] 279 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:3] 280 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
[20:3] 281 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:3] 282 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
[20:4] 283 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 284 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”
[20:4] 285 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
[20:4] 286 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 287 tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
[20:5] 288 sn This statement appears to be a parenthetical comment by the author.
[20:6] 289 tn Grk “who has a share.”
[20:6] 290 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.
[20:7] 291 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:8] 293 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 294 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 295 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 296 tn The shift here to past tense reflects the Greek text.
[20:9] 297 tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.
[20:9] 298 tn Or “surrounded.”
[20:9] 299 tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”
[20:9] 300 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 301 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[20:10] 303 tn Traditionally, “brimstone.”
[20:10] 304 tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.
[20:11] 305 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 306 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 307 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
[20:11] sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).
[20:12] 309 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 310 tn Grk “another book was opened, which is of life.”
[20:12] 311 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 312 tn Grk “from the things written in the books according to their works.”
[20:13] 313 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 314 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 315 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:15] 316 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 317 tn The word “name” is not in the Greek text, but is implied.
[20:15] 318 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
[21:1] 319 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 320 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:3] 321 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 322 tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).
[21:3] 323 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:3] 324 tc ‡ Most
[21:4] 325 tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.
[21:4] 326 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:5] 327 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 328 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 330 tn Or “It has happened.”
[21:6] 331 tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 332 tn Or “as a free gift” (see L&N 57.85).
[21:7] 333 tn Or “who is victorious”; traditionally, “who overcomes.”
[21:8] 334 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.”
[21:8] 335 tn Grk “idolaters.”
[21:8] 336 tn Grk “their share.”
[21:8] 337 tn Traditionally, “brimstone.”
[21:8] 338 tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
[21:9] 339 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:9] 340 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.” See also v. 15.
[21:10] 341 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
[21:10] 342 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).
[21:10] 343 tn Grk “to a mountain great and high.”
[21:11] 344 tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.
[21:11] 345 tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”
[21:12] 346 tn Grk “jasper, having.” Here a new sentence was started in the translation.
[21:12] 347 tn Grk “a (city) wall great and high.”
[21:12] 348 tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”
[21:12] 349 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
[21:12] 350 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
[21:13] 351 tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
[21:13] 352 tn The word “side” has been supplied four times in this verse for clarity.
[21:14] 353 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:15] 354 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
[21:16] 355 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
[21:16] 356 tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”
[21:16] 357 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:16] 358 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
[21:16] 359 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
[21:17] 360 tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
[21:17] 361 tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.
[21:18] 362 tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[21:18] 363 tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.
[21:18] 364 tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).
[21:19] 365 tn The perfect participle here has been translated as an intensive (resultative) perfect.
[21:19] 366 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
[21:20] 367 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
[21:20] 368 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
[21:20] 369 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
[21:20] 370 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
[21:20] 371 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
[21:20] 372 sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.
[21:21] 373 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 374 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[21:22] 375 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
[21:22] 376 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.”
[21:24] 377 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 378 tn Or “splendor”; Grk “glory.”
[21:25] 379 tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
[21:25] 380 tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.
[21:25] 381 tn The clause has virtually the force of a parenthetical comment.
[21:26] 382 tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
[21:26] 383 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 384 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 385 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
[21:27] 386 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 387 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
[21:27] 388 tn Grk “those who are written”; the word “names” is implied.
