Wahyu 6:12-17
Konteks6:12 Then 1 I looked when the Lamb opened the sixth seal, and a huge 2 earthquake took place; the sun became as black as sackcloth made of hair, 3 and the full moon became blood red; 4 6:13 and the stars in the sky 5 fell to the earth like a fig tree dropping 6 its unripe figs 7 when shaken by a fierce 8 wind. 6:14 The sky 9 was split apart 10 like a scroll being rolled up, 11 and every mountain and island was moved from its place. 6:15 Then 12 the kings of the earth, the 13 very important people, the generals, 14 the rich, the powerful, and everyone, slave 15 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 16 said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 17 6:17 because the great day of their 18 wrath has come, and who is able to withstand it?” 19
Wahyu 11:15-18
Konteks11:15 Then 20 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 21
and he will reign for ever and ever.”
11:16 Then 22 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 23 and worshiped God 11:17 with these words: 24
“We give you thanks, Lord God, the All-Powerful, 25
the one who is and who was,
because you have taken your great power
and begun to reign. 26
11:18 The 27 nations 28 were enraged,
but 29 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 30
the prophets, their reward,
as well as to the saints
and to those who revere 31 your name, both small and great,
and the time has come 32 to destroy those who destroy 33 the earth.”
Wahyu 14:14-20
Konteks14:14 Then 34 I looked, and a white cloud appeared, 35 and seated on the cloud was one like a son of man! 36 He had 37 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 38 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 39 your sickle and start to reap, 40 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 41 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 42 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 43 angel, who was in charge of 44 the fire, came from the altar and called in a loud voice to the angel 45 who had the sharp sickle, “Use 46 your sharp sickle and gather 47 the clusters of grapes 48 off the vine of the earth, 49 because its grapes 50 are now ripe.” 51 14:19 So 52 the angel swung his sickle over the earth and gathered the grapes from the vineyard 53 of the earth and tossed them into the great 54 winepress of the wrath of God. 14:20 Then 55 the winepress was stomped 56 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 57 for a distance of almost two hundred miles. 58
Wahyu 16:17-21
Konteks16:17 Finally 59 the seventh angel 60 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 61 there were flashes of lightning, roaring, 62 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 63 has been on the earth, so tremendous was that earthquake. 16:19 The 64 great city was split into three parts and the cities of the nations 65 collapsed. 66 So 67 Babylon the great was remembered before God, and was given the cup 68 filled with the wine made of God’s furious wrath. 69 16:20 Every 70 island fled away 71 and no mountains could be found. 72 16:21 And gigantic hailstones, weighing about a hundred pounds 73 each, fell from heaven 74 on people, 75 but they 76 blasphemed God because of the plague of hail, since it 77 was so horrendous. 78
Wahyu 19:11-21
Konteks19:11 Then 79 I saw heaven opened and here came 80 a white horse! The 81 one riding it was called “Faithful” and “True,” and with justice 82 he judges and goes to war. 19:12 His eyes are like a fiery 83 flame and there are many diadem crowns 84 on his head. He has 85 a name written 86 that no one knows except himself. 19:13 He is dressed in clothing dipped 87 in blood, and he is called 88 the Word of God. 19:14 The 89 armies that are in heaven, dressed in white, clean, fine linen, 90 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 91 He 92 will rule 93 them with an iron rod, 94 and he stomps the winepress 95 of the furious 96 wrath of God, the All-Powerful. 97 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 98 I saw one angel standing in 99 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 100
“Come, gather around for the great banquet 101 of God,
19:18 to eat 102 your fill 103 of the flesh of kings,
the flesh of generals, 104
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 105
and small and great!”
19:19 Then 106 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 107 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 108 – 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. 109 19:21 The 110 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 111 themselves with their flesh.
Wahyu 22:6-16
Konteks22:6 Then 112 the angel 113 said to me, “These words are reliable 114 and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants 115 what must happen soon.”
22:7 (Look! I am coming soon!
Blessed is the one who keeps the words of the prophecy expressed in this book.) 116
22:8 I, John, am the one who heard and saw these things, 117 and when I heard and saw them, 118 I threw myself down 119 to worship at the feet of the angel who was showing them to me. 22:9 But 120 he said to me, “Do not do this! 121 I am a fellow servant 122 with you and with your brothers the prophets, and with those who obey 123 the words of this book. Worship God!” 22:10 Then 124 he said to me, “Do not seal up the words of the prophecy contained in this book, because the time is near. 22:11 The evildoer must continue to do evil, 125 and the one who is morally filthy 126 must continue to be filthy. The 127 one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”
22:12 (Look! I am coming soon,
and my reward is with me to pay 128 each one according to what he has done!
22:13 I am the Alpha and the Omega,
the first and the last,
the beginning and the end!) 129
22:14 Blessed are those who wash their robes so they can have access 130 to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers 131 and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! 132
22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” 133
[6:12] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:12] 2 tn Or “powerful”; Grk “a great.”
[6:12] 3 tn Or “like hairy sackcloth” (L&N 8.13).
[6:12] 4 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
[6:13] 5 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
[6:13] 6 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
[6:13] 7 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
[6:14] 9 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
[6:14] 10 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
[6:14] 11 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
[6:15] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 13 tn Here καί (kai) has not been translated; nor is it 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.
[6:15] 14 tn Grk “chiliarchs.” A chiliarch was normally 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).
[6:15] 15 tn See the note on the word “servants” in 1:1.
[6:16] 16 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.
[6:16] 17 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
[6:17] 18 tc Most
[6:17] 19 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
[11:15] 20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 21 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 23 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.”
[11:17] 25 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.”
[11:17] 26 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 27 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 28 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 29 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 30 tn See the note on the word “servants” in 1:1.
[11:18] 32 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
[11:18] 33 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
[14:14] 34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 35 tn Grk “and behold, a white cloud.”
[14:14] 36 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
[14:14] 37 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 40 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 41 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 43 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 44 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 45 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
[14:18] 47 tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”
[14:18] 48 tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”
[14:18] 49 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 50 tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”
[14:18] 51 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 52 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 53 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] 54 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).
[14:20] 55 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 56 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 57 tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”
[14:20] 58 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
[16:17] 59 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 60 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 62 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] 63 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 64 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 65 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 67 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 68 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] 69 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] 70 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 72 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] 73 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] 74 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] 75 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] 76 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 77 tn Grk “the plague of it.”
[16:21] 78 tn Grk “since the plague of it was exceedingly great.”
[19:11] 79 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 80 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 81 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] 82 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] 83 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 84 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] 85 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] 86 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] 87 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] 88 tn Grk “the name of him is called.”
[19:14] 89 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 90 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] 91 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 92 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 93 tn Grk “will shepherd.”
[19:15] 94 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] 95 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] 96 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] 97 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] 98 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 99 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 100 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] 101 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 102 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 103 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 104 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] 105 tn See the note on the word “servants” in 1:1.
[19:19] 106 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 107 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] 108 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] 109 tn Traditionally, “brimstone.”
[19:21] 110 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 111 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).”
[22:6] 112 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:6] 113 tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
[22:6] 115 tn See the note on the word “servants” in 1:1.
[22:7] 116 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
[22:8] 117 tn Or “I am John, the one who heard and saw these things.”
[22:8] 118 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[22:8] 119 tn Grk “I fell down and worshiped at the 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.”
[22:9] 120 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[22:9] 121 tn On the elliptical expression ὅρα μή ({ora 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.”
[22:9] 122 tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
[22:9] 123 tn Grk “keep” (an idiom for obedience).
[22:10] 124 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[22:11] 125 tn Grk “must do evil still.”
[22:11] 126 tn For this translation see L&N 88.258; the term refers to living in moral filth.
[22:11] 127 tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.
[22:12] 128 tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.
[22:13] 129 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
[22:14] 130 tn Grk “so that there will be to them authority over the tree of life.”
[22:15] 131 tn On the term φάρμακοι (farmakoi) see L&N 53.101.
[22:15] 132 tn Or “lying,” “deceit.”
[22:16] 133 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
