Wahyu 7:1--10:11
Konteks7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then 1 I saw another angel ascending from the east, 2 who had 3 the seal 4 of the living God. He 5 shouted out with a loud voice to the four angels who had been given permission 6 to damage the earth and the sea: 7 7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants 8 of our God.” 7:4 Now 9 I heard the number of those who were marked with the seal, 10 one hundred and forty-four thousand, sealed from all 11 the tribes of the people of Israel: 12
7:5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
7:6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7:7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
7:8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.
7:9 After these things I looked, and here was 13 an enormous crowd that no one could count, made up of persons from every nation, tribe, 14 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,
“Salvation belongs to our God, 15
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 16 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground 17 before the throne and worshiped God, 7:12 saying,
“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”
7:13 Then 18 one of the elders asked 19 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 20 I said to him, “My lord, you know the answer.” 21 Then 22 he said to me, “These are the ones who have come out of the great tribulation. They 23 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 24 him day and night in his temple, and the one seated on the throne will shelter them. 25 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 26 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 27
8:1 Now 28 when the Lamb 29 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 30 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 31 angel holding 32 a golden censer 33 came and was stationed 34 at the altar. A 35 large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 8:4 The 36 smoke coming from the incense, 37 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 38 the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, 39 flashes of lightning, and an earthquake.
8:6 Now 40 the seven angels holding 41 the seven trumpets prepared to blow them.
8:7 The 42 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 43 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.
8:8 Then 44 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 45 third of the sea became blood, 8:9 and a third of the creatures 46 living in the sea died, and a third of the ships were completely destroyed. 47
8:10 Then 48 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 49 it landed 50 on a third of the rivers and on the springs of water. 8:11 (Now 51 the name of the star is 52 Wormwood.) 53 So 54 a third of the waters became wormwood, 55 and many people died from these waters because they were poisoned. 56
8:12 Then 57 the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day 58 and for a third of the night likewise. 8:13 Then 59 I looked, and I heard an 60 eagle 61 flying directly overhead, 62 proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” 63
9:1 Then 64 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 65 to the earth, and he was given the key to the shaft of the abyss. 66 9:2 He 67 opened the shaft of the abyss and smoke rose out of it 68 like smoke from a giant furnace. The 69 sun and the air were darkened with smoke from the shaft. 9:3 Then 70 out of the smoke came locusts onto the earth, and they were given power 71 like that of the scorpions of the earth. 9:4 They 72 were told 73 not to damage the grass of the earth, or any green plant or tree, but only those people 74 who did not have the seal of God on their 75 forehead. 9:5 The locusts 76 were not given permission 77 to kill 78 them, but only to torture 79 them 80 for five months, and their torture was like that 81 of a scorpion when it stings a person. 82 9:6 In 83 those days people 84 will seek death, but 85 will not be able to 86 find it; they will long to die, but death will flee from them.
9:7 Now 87 the locusts looked like horses equipped for battle. On 88 their heads were something like crowns similar to gold, 89 and their faces looked like men’s 90 faces. 9:8 They 91 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 92 like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. 9:10 They have 93 tails and stingers like scorpions, and their ability 94 to injure people for five months is in their tails. 9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. 95
9:12 The first woe has passed, but 96 two woes are still coming after these things!
9:13 Then 97 the sixth angel blew his trumpet, and I heard a single voice coming from the 98 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 99 the trumpet, “Set free 100 the four angels who are bound at the great river Euphrates!” 9:15 Then 101 the four angels who had been prepared for this 102 hour, day, 103 month, and year were set free to kill 104 a third of humanity. 9:16 The 105 number of soldiers on horseback was two hundred million; 106 I heard their number. 9:17 Now 107 this is what the horses and their riders 108 looked like in my 109 vision: The riders had breastplates that were fiery red, 110 dark blue, 111 and sulfurous 112 yellow in color. 113 The 114 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 115 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 116 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 117 of the horses resides 118 in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries. 9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made 119 of gold, silver, 120 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 121 they did not repent of their murders, of their magic spells, 122 of their sexual immorality, or of their stealing.
10:1 Then 123 I saw another powerful angel descending from heaven, wrapped 124 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 125 10:2 He held 126 in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 10:3 Then 127 he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 10:4 When the seven thunders spoke, I was preparing to write, but 128 just then 129 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 130 the angel I saw standing on the sea and on the land raised his right hand to heaven 10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! 131 10:7 But in the days 132 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 133 just as he has 134 proclaimed to his servants 135 the prophets.” 10:8 Then 136 the voice I had heard from heaven began to speak 137 to me 138 again, 139 “Go and take the open 140 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 141 I went to the angel and asked him to give me the little scroll. He 142 said to me, “Take the scroll 143 and eat it. It 144 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 145 I took the little scroll from the angel’s hand and ate it, and it did taste 146 as sweet as honey in my mouth, but 147 when I had eaten it, my stomach became bitter. 10:11 Then 148 they 149 told me: “You must prophesy again about many peoples, nations, 150 languages, and kings.”
[7:2] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:2] 2 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.”
[7:2] 3 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
[7:2] 4 tn Or “signet” (L&N 6.54).
[7:2] 5 tn 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 because of differences between Greek and English style.
[7:2] 6 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
[7:2] 7 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[7:3] 8 tn See the note on the word “servants” in 1:1.
[7:4] 9 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
[7:4] 10 tn Grk “who were sealed.”
[7:4] 11 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
[7:4] 12 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
[7:9] 13 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[7:9] 14 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:10] 15 tn The dative here has been translated as a dative of possession.
[7:11] 16 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
[7:11] 17 tn Grk “they fell down on their faces.” 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.”
[7:13] 18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:13] 19 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
[7:14] 20 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 21 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
[7:14] 22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 23 tn 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 because of differences between Greek and English style.
[7:15] 24 tn Or “worship.” The word here is λατρεύω (latreuw).
[7:15] 25 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
[7:16] 26 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
[7:17] 27 sn An allusion to Isa 25:8.
[8:1] 28 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
[8:1] 29 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
[8:2] 30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:3] 31 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:3] 33 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
[8:3] 34 tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
[8:3] 35 tn 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 because of differences between Greek and English style.
[8:4] 36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 37 tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
[8:5] 38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:5] 39 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?…).”
[8:6] 40 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:7] 42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:7] 43 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
[8:8] 44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:8] 45 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:9] 46 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
[8:9] 47 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
[8:10] 48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:10] 49 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[8:11] 51 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
[8:11] 52 tn Grk “is called,” but this is somewhat redundant in contemporary English.
[8:11] 53 sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
[8:11] 54 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
[8:11] 55 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
[8:11] 56 tn Grk “and many of the men died from these waters because they were bitter.”
[8:12] 57 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:12] 58 tn Grk “the day did not shine [with respect to] the third of it.”
[8:13] 59 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:13] 61 tc ÏA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 ÏK and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
[8:13] 62 tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
[8:13] 63 tn Grk “about to sound their trumpets,” but this is redundant in English.
[9:1] 64 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:1] 65 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[9:1] 66 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.”
[9:2] 67 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:2] 68 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
[9:2] 69 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 70 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:3] 71 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:4] 72 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 73 tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).
[9:4] 74 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:4] 75 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
[9:5] 76 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
[9:5] 77 tn The word “permission” is not in the Greek text, but is implied.
[9:5] 78 tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).
[9:5] 79 tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”
[9:5] 80 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
[9:5] 81 tn Grk “like the torture,” but this is redundant in contemporary English.
[9:5] 82 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
[9:6] 83 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:6] 84 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:6] 85 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:6] 86 tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.
[9:7] 87 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.
[9:7] 88 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:7] 89 tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).
[9:7] 90 tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.
[9:8] 91 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:9] 92 tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.
[9:10] 93 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
[9:10] 94 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:11] 95 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
[9:12] 96 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
[9:13] 97 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:13] 98 tc ‡ Several key
[9:14] 100 tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”
[9:15] 101 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:15] 102 tn The Greek article τήν (thn) has been translated with demonstrative force here.
[9:15] 103 tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:15] 104 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
[9:16] 105 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:16] 106 tn Grk “twenty thousand of ten thousands.”
[9:17] 107 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.
[9:17] 108 tn Grk “and those seated on them.”
[9:17] 109 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
[9:17] 110 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[9:17] 111 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
[9:17] 112 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
[9:17] 113 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
[9:17] 114 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:17] 115 tn Traditionally, “brimstone.”
[9:18] 116 tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).
[9:19] 117 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:20] 119 tn The word “made” is not in the Greek text but is implied.
[9:20] 120 tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:21] 121 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.
[9:21] 122 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.”
[10:1] 123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 125 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 126 tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[10:3] 127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 128 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 129 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 130 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 131 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 132 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 133 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 134 tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
[10:7] 135 tn See the note on the word “servants” in 1:1.
[10:8] 136 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 137 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 138 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.”
[10:8] 139 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 140 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 141 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 142 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 143 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[10:9] 144 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 145 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 146 tn Grk “it was.” The idea of taste is implied.
[10:10] 147 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 148 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 149 tn The referent of “they” is not clear in the Greek text.
[10:11] 150 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
