Wahyu 19:1-21
Konteks19:1 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. 1
For he has judged 2 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 3 poured out by her own hands!” 4
19:3 Then 5 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 6 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 7 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 8 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 9 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: 10
“Hallelujah!
For the Lord our God, 11 the All-Powerful, 12 reigns!
19:7 Let us rejoice 13 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” 14 (for the fine linen is the righteous deeds of the saints). 15
19:9 Then 16 the angel 17 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 18 I threw myself down 19 at his feet to worship him, but 20 he said, “Do not do this! 21 I am only 22 a fellow servant 23 with you and your brothers 24 who hold to the testimony about 25 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 26 I saw heaven opened and here came 27 a white horse! The 28 one riding it was called “Faithful” and “True,” and with justice 29 he judges and goes to war. 19:12 His eyes are like a fiery 30 flame and there are many diadem crowns 31 on his head. He has 32 a name written 33 that no one knows except himself. 19:13 He is dressed in clothing dipped 34 in blood, and he is called 35 the Word of God. 19:14 The 36 armies that are in heaven, dressed in white, clean, fine linen, 37 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 38 He 39 will rule 40 them with an iron rod, 41 and he stomps the winepress 42 of the furious 43 wrath of God, the All-Powerful. 44 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 45 I saw one angel standing in 46 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 47
“Come, gather around for the great banquet 48 of God,
19:18 to eat 49 your fill 50 of the flesh of kings,
the flesh of generals, 51
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 52
and small and great!”
19:19 Then 53 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 54 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 55 – 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. 56 19:21 The 57 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 58 themselves with their flesh.
Wahyu 21:1-27
Konteks21:1 Then 59 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 60 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 61 of God is among human beings. 62 He 63 will live among them, and they will be his people, and God himself will be with them. 64 21:4 He 65 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.” 66
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 67 he said to me, “Write it down, 68 because these words are reliable 69 and true.” 21:6 He also said to me, “It is done! 70 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 71 free of charge 72 from the spring of the water of life. 21:7 The one who conquers 73 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, 74 idol worshipers, 75 and all those who lie, their place 76 will be in the lake that burns with fire and sulfur. 77 That 78 is the second death.”
21:9 Then 79 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 80 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 81 he took me away in the Spirit 82 to a huge, majestic mountain 83 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 84 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 85 21:12 It has 86 a massive, high wall 87 with twelve gates, 88 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 89 are written on the gates. 90 21:13 There are 91 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. 92 21:14 The 93 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 94 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 95 the city is laid out as a square, 96 its length and width the same. He 97 measured the city with the measuring rod 98 at fourteen hundred miles 99 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 100 according to human measurement, which is also the angel’s. 101 21:18 The city’s 102 wall is made 103 of jasper and the city is pure gold, like transparent glass. 104 21:19 The foundations of the city’s wall are decorated 105 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 106 the fourth emerald, 21:20 the fifth onyx, 107 the sixth carnelian, 108 the seventh chrysolite, 109 the eighth beryl, 110 the ninth topaz, the tenth chrysoprase, 111 the eleventh jacinth, 112 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 113 main street 114 of the city is pure gold, like transparent glass.
21:22 Now 115 I saw no temple in the city, because the Lord God – the All-Powerful 116 – 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 117 will walk by its light and the kings of the earth will bring their grandeur 118 into it. 21:25 Its gates will never be closed during the day 119 (and 120 there will be no night there). 121 21:26 They will bring the grandeur and the wealth 122 of the nations 123 into it, 21:27 but 124 nothing ritually unclean 125 will ever enter into it, nor anyone who does what is detestable 126 or practices falsehood, 127 but only those whose names 128 are written in the Lamb’s book of life.
[19:2] 1 tn Compare the similar phrase in Rev 16:7.
[19:2] 2 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] 3 tn See the note on the word “servants” in 1:1.
[19:2] 4 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 6 tn Or “her smoke ascends forever and ever.”
[19:4] 7 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] 8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 10 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] 11 tc Several
[19:6] 12 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] 13 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 14 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] 15 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 17 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 18 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 19 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] 20 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 21 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] 22 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] 23 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 24 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] 25 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] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 27 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 28 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] 29 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] 30 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 31 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] 32 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] 33 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] 34 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] 35 tn Grk “the name of him is called.”
[19:14] 36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 37 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] 38 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 39 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 40 tn Grk “will shepherd.”
[19:15] 41 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] 42 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] 43 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] 44 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] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 46 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 47 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] 48 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 49 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 50 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 51 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] 52 tn See the note on the word “servants” in 1:1.
[19:19] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 54 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] 55 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] 56 tn Traditionally, “brimstone.”
[19:21] 57 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 58 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).”
[21:1] 59 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 60 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] 61 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 62 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] 63 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] 64 tc ‡ Most
[21:4] 65 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] 66 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] 67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 68 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] 70 tn Or “It has happened.”
[21:6] 71 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] 72 tn Or “as a free gift” (see L&N 57.85).
[21:7] 73 tn Or “who is victorious”; traditionally, “who overcomes.”
[21:8] 74 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] 76 tn Grk “their share.”
[21:8] 77 tn Traditionally, “brimstone.”
[21:8] 78 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] 79 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:9] 80 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] 81 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
[21:10] 82 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] 83 tn Grk “to a mountain great and high.”
[21:11] 84 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] 85 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] 86 tn Grk “jasper, having.” Here a new sentence was started in the translation.
[21:12] 87 tn Grk “a (city) wall great and high.”
[21:12] 88 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] 89 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
[21:12] 90 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
[21:13] 91 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] 92 tn The word “side” has been supplied four times in this verse for clarity.
[21:14] 93 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:15] 94 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
[21:16] 95 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
[21:16] 96 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] 97 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:16] 98 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
[21:16] 99 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] 100 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] 101 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] 102 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] 103 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] 104 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] 105 tn The perfect participle here has been translated as an intensive (resultative) perfect.
[21:19] 106 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
[21:20] 107 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
[21:20] 108 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
[21:20] 109 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
[21:20] 110 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
[21:20] 111 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
[21:20] 112 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] 113 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 114 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[21:22] 115 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] 116 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] 117 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 118 tn Or “splendor”; Grk “glory.”
[21:25] 119 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] 120 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] 121 tn The clause has virtually the force of a parenthetical comment.
[21:26] 122 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] 123 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 124 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 125 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] 126 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 127 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] 128 tn Grk “those who are written”; the word “names” is implied.
