Wahyu 11:1--18:24
Konteks11:1 Then 1 a measuring rod 2 like a staff was given to me, and I was told, 3 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 4 do not measure the outer courtyard 5 of the temple; leave it out, 6 because it has been given to the Gentiles, 7 and they will trample on the holy city 8 for forty-two months. 11:3 And I will grant my two witnesses authority 9 to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) 10 11:5 If 11 anyone wants to harm them, fire comes out of their mouths 12 and completely consumes 13 their enemies. If 14 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 15 to close up the sky so that it does not rain during the time 16 they are prophesying. They 17 have power 18 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 19 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 20 them and kill them. 11:8 Their 21 corpses will lie in the street 22 of the great city that is symbolically 23 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 24 people, tribe, 25 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 26 11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But 27 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 28 those who were watching them. 11:12 Then 29 they 30 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 31 went up to heaven in a cloud while 32 their enemies stared at them. 11:13 Just then 33 a major earthquake took place and a tenth of the city collapsed; seven thousand people 34 were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.
11:14 The second woe has come and gone; 35 the third is coming quickly.
11:15 Then 36 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, 37
and he will reign for ever and ever.”
11:16 Then 38 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 39 and worshiped God 11:17 with these words: 40
“We give you thanks, Lord God, the All-Powerful, 41
the one who is and who was,
because you have taken your great power
and begun to reign. 42
11:18 The 43 nations 44 were enraged,
but 45 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, 46
the prophets, their reward,
as well as to the saints
and to those who revere 47 your name, both small and great,
and the time has come 48 to destroy those who destroy 49 the earth.”
11:19 Then 50 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 51 crashes of thunder, an earthquake, and a great hailstorm. 52
12:1 Then 53 a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. 54 12:2 She 55 was pregnant and was screaming in labor pains, struggling 56 to give birth. 12:3 Then 57 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 58 12:4 Now 59 the dragon’s 60 tail swept away a third of the stars in heaven and hurled them to the earth. Then 61 the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born. 12:5 So 62 the woman gave birth to a son, a male child, 63 who is going to rule 64 over all the nations 65 with an iron rod. 66 Her 67 child was suddenly caught up to God and to his throne, 12:6 and she 68 fled into the wilderness 69 where a place had been prepared for her 70 by God, so she could be taken care of 71 for 1,260 days.
12:7 Then 72 war broke out in heaven: Michael 73 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 74 the dragon was not strong enough to prevail, 75 so there was no longer any place left 76 in heaven for him and his angels. 77 12:9 So 78 that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him. 12:10 Then 79 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 80 of his Christ, 81 have now come,
because the accuser of our brothers and sisters, 82
the one who accuses them day and night 83 before our God,
has been thrown down.
12:11 But 84 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 85 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 86 woe to the earth and the sea
because the devil has come down to you!
He 87 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 88 when the dragon realized 89 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 90 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 91 to the place God 92 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 93 12:15 Then 94 the serpent spouted water like a river out of his mouth after the woman in an attempt to 95 sweep her away by a flood, 12:16 but 96 the earth came to her rescue; 97 the ground opened up 98 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 99 the dragon became enraged at the woman and went away to make war on the rest of her children, 100 those who keep 101 God’s commandments and hold to 102 the testimony about Jesus. 103 (12:18) And the dragon 104 stood 105 on the sand 106 of the seashore. 107
13:1 Then 108 I saw a beast coming up out of the sea. It 109 had ten horns and seven heads, and on its horns were ten diadem crowns, 110 and on its heads a blasphemous name. 111 13:2 Now 112 the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The 113 dragon gave the beast 114 his power, his throne, and great authority to rule. 115 13:3 One of the beast’s 116 heads appeared to have been killed, 117 but the lethal wound had been healed. 118 And the whole world followed 119 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 120 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 121 13:5 The beast 122 was given a mouth speaking proud words 123 and blasphemies, and he was permitted 124 to exercise ruling authority 125 for forty-two months. 13:6 So 126 the beast 127 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 128 that is, those who dwell in heaven. 13:7 The beast 129 was permitted to go to war against the saints and conquer them. 130 He was given ruling authority 131 over every tribe, people, 132 language, and nation, 13:8 and all those who live on the earth will worship the beast, 133 everyone whose name has not been written since the foundation of the world 134 in the book of life belonging to the Lamb who was killed. 135 13:9 If anyone has an ear, he had better listen!
13:10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword, 136
then by the sword he must be killed.
This 137 requires steadfast endurance 138 and faith from the saints.
13:11 Then 139 I saw another beast 140 coming up from the earth. He 141 had two horns like a lamb, 142 but 143 was speaking like a dragon. 13:12 He 144 exercised all the ruling authority 145 of the first beast on his behalf, 146 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 147 performed momentous signs, even making fire come down from heaven in front of people 148 13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told 149 those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 13:15 The second beast 150 was empowered 151 to give life 152 to the image of the first beast 153 so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused 154 everyone (small and great, rich and poor, free and slave 155 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 156 or sell things 157 unless he bore 158 the mark of the beast – that is, his name or his number. 159 13:18 This calls for wisdom: 160 Let the one who has insight calculate the beast’s number, for it is man’s number, 161 and his number is 666. 162
14:1 Then 163 I looked, and here was 164 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. 14:2 I also heard a sound 165 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 166 the sound I heard was like that made by harpists playing their harps, 14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No 167 one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.
14:4 These are the ones who have not defiled themselves 168 with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, 14:5 and no lie was found on their lips; 169 they 170 are blameless.
14:6 Then 171 I saw another 172 angel flying directly overhead, 173 and he had 174 an eternal gospel to proclaim 175 to those who live 176 on the earth – to every nation, tribe, 177 language, and people. 14:7 He declared 178 in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”
14:8 A 179 second 180 angel 181 followed the first, 182 declaring: 183 “Fallen, fallen is Babylon the great city! 184 She made all the nations 185 drink of the wine of her immoral passion.” 186
14:9 A 187 third angel 188 followed the first two, 189 declaring 190 in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 14:10 that person 191 will also drink of the wine of God’s anger 192 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 193 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 194 torture will go up 195 forever and ever, and those who worship the beast and his image will have 196 no rest day or night, along with 197 anyone who receives the mark of his name.” 14:12 This requires 198 the steadfast endurance 199 of the saints – those who obey 200 God’s commandments and hold to 201 their faith in Jesus. 202
14:13 Then 203 I heard a voice from heaven say, “Write this:
‘Blessed are the dead,
those who die in the Lord from this moment on!’”
“Yes,” says the Spirit, “so they can rest from their hard work, 204 because their deeds will follow them.” 205
14:14 Then 206 I looked, and a white cloud appeared, 207 and seated on the cloud was one like a son of man! 208 He had 209 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 210 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 211 your sickle and start to reap, 212 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 213 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 214 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 215 angel, who was in charge of 216 the fire, came from the altar and called in a loud voice to the angel 217 who had the sharp sickle, “Use 218 your sharp sickle and gather 219 the clusters of grapes 220 off the vine of the earth, 221 because its grapes 222 are now ripe.” 223 14:19 So 224 the angel swung his sickle over the earth and gathered the grapes from the vineyard 225 of the earth and tossed them into the great 226 winepress of the wrath of God. 14:20 Then 227 the winepress was stomped 228 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 229 for a distance of almost two hundred miles. 230
15:1 Then 231 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 232 (they are final because in them God’s anger is completed).
15:2 Then 233 I saw something like a sea of glass 234 mixed with fire, and those who had conquered 235 the beast and his image and the number of his name. They were standing 236 by 237 the sea of glass, holding harps given to them by God. 238 15:3 They 239 sang the song of Moses the servant 240 of God and the song of the Lamb: 241
“Great and astounding are your deeds,
Lord God, the All-Powerful! 242
Just 243 and true are your ways,
King over the nations! 244
15:4 Who will not fear you, O Lord,
and glorify 245 your name, because you alone are holy? 246
All nations 247 will come and worship before you
for your righteous acts 248 have been revealed.”
15:5 After 249 these things I looked, and the temple (the tent 250 of the testimony) 251 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 252 around their chests. 15:7 Then 253 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 254 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 255 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 256 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.” 257 16:2 So 258 the first angel 259 went and poured out his bowl on the earth. Then 260 ugly and painful sores 261 appeared on the people 262 who had the mark of the beast and who worshiped his image.
16:3 Next, 263 the second angel 264 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 265 the third angel 266 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 267 I heard the angel of the waters saying:
“You are just 268 – the one who is and who was,
the Holy One – because you have passed these judgments, 269
16:6 because they poured out the blood of your saints and prophets,
so 270 you have given them blood to drink. They got what they deserved!” 271
16:7 Then 272 I heard the altar reply, 273 “Yes, Lord God, the All-Powerful, 274 your judgments are true and just!”
16:8 Then 275 the fourth angel 276 poured out his bowl on the sun, and it was permitted to scorch people 277 with fire. 16:9 Thus 278 people 279 were scorched by the terrible heat, 280 yet 281 they blasphemed the name of God, who has ruling authority 282 over these plagues, and they would not repent and give him glory.
16:10 Then 283 the fifth angel 284 poured out his bowl on the throne of the beast so that 285 darkness covered his kingdom, 286 and people 287 began to bite 288 their tongues because 289 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 290 and because of their sores, 291 but nevertheless 292 they still refused to repent 293 of their deeds.
16:12 Then 294 the sixth angel 295 poured out his bowl on the great river Euphrates and dried up its water 296 to prepare the way 297 for the kings from the east. 298 16:13 Then 299 I saw three unclean spirits 300 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 301 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 302
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 303 his clothes so that he will not have to walk around naked and his shameful condition 304 be seen.) 305
16:16 Now 306 the spirits 307 gathered the kings and their armies 308 to the place that is called Armageddon 309 in Hebrew.
16:17 Finally 310 the seventh angel 311 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 312 there were flashes of lightning, roaring, 313 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 314 has been on the earth, so tremendous was that earthquake. 16:19 The 315 great city was split into three parts and the cities of the nations 316 collapsed. 317 So 318 Babylon the great was remembered before God, and was given the cup 319 filled with the wine made of God’s furious wrath. 320 16:20 Every 321 island fled away 322 and no mountains could be found. 323 16:21 And gigantic hailstones, weighing about a hundred pounds 324 each, fell from heaven 325 on people, 326 but they 327 blasphemed God because of the plague of hail, since it 328 was so horrendous. 329
17:1 Then 330 one of the seven angels who had the seven bowls came and spoke to me. 331 “Come,” he said, “I will show you the condemnation and punishment 332 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.” 333 17:3 So 334 he carried me away in the Spirit 335 to a wilderness, 336 and there 337 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 338 the woman was dressed in purple and scarlet clothing, 339 and adorned with gold, 340 precious stones, and pearls. She held 341 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 342 17:5 On 343 her forehead was written a name, a mystery: 344 “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. 345 I 346 was greatly astounded 347 when I saw her. 17:7 But 348 the angel said to me, “Why are you astounded? I will interpret 349 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 350 and then go to destruction. The 351 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 352 the beast was, and is not, but is to come. 17:9 (This requires 353 a mind that has wisdom.) The seven heads are seven mountains 354 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 355 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 356 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 357 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 358 as kings with the beast for one hour. 17:13 These kings 359 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 360 the Lamb are the called, chosen, and faithful.”
17:15 Then 361 the angel 362 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 363 nations, and languages. 17:16 The 364 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 365 will consume her flesh and burn her up with fire. 366 17:17 For God has put into their minds 367 to carry out his purpose 368 by making 369 a decision 370 to give their royal power 371 to the beast until the words of God are fulfilled. 372 17:18 As for 373 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. 374 18:2 He 375 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 376 has become a lair for demons,
a haunt 377 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 378
18:3 For all the nations 379 have fallen 380 from
the wine of her immoral passion, 381
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.” 382
18:4 Then 383 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 384 up all the way to heaven 385 and God has remembered 386 her crimes. 387 18:6 Repay her the same way she repaid others; 388 pay her back double 389 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 390 she exalted herself and lived in sensual luxury, 391 to this extent give her torment and grief because she said to herself, 392 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 393 in a single day: disease, 394 mourning, 395 and famine, and she will be burned down 396 with fire, because the Lord God who judges her is powerful!”
18:9 Then 397 the kings of the earth who committed immoral acts with her and lived in sensual luxury 398 with her will weep and wail for her when they see the smoke from the fire that burns her up. 399 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 400 has come!”
18:11 Then 401 the merchants of the earth will weep and mourn for her because no one buys their cargo 402 any longer – 18:12 cargo such as gold, silver, 403 precious stones, pearls, fine linen, purple cloth, silk, 404 scarlet cloth, 405 all sorts of things made of citron wood, 406 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 407 incense, perfumed ointment, 408 frankincense, 409 wine, olive oil and costly flour, 410 wheat, cattle and sheep, horses and four-wheeled carriages, 411 slaves and human lives. 412
18:14 (The ripe fruit 413 you greatly desired 414
has gone from you,
and all your luxury 415 and splendor 416
have gone from you –
they will never ever be found again!) 417
18:15 The merchants who sold 418 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 419 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 420
and adorned with gold, 421 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 422
And every ship’s captain, 423 and all who sail along the coast 424 – seamen, and all who 425 make their living from the sea, stood a long way off 18:18 and began to shout 426 when they saw the smoke from the fire that burned her up, 427 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 428
“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!” 429
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 430 against her on your behalf!) 431
18:21 Then 432 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 433
Babylon the great city will be thrown down 434
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 435 again.
No 436 craftsman 437 who practices any trade
will ever be found in you again;
the noise of a mill 438 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 439 were deceived by your magic spells! 440
18:24 The 441 blood of the saints and prophets was found in her, 442
along with the blood 443 of all those who had been killed on the earth.”
[11:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 2 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 4 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 5 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 6 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 7 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 8 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 9 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
[11:4] 10 sn This description is parenthetical in nature.
[11:5] 11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 12 tn This is a collective singular in Greek.
[11:5] 13 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 17 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.
[11:7] 19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 20 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 22 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 23 tn Grk “spiritually.”
[11:9] 24 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 25 tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:9] 26 tn Or “to be buried.”
[11:11] 27 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 28 tn Grk “fell upon.”
[11:12] 29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 30 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
[11:12] 31 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 32 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 33 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 34 tn Grk “seven thousand names of men.”
[11:14] 35 tn Grk “has passed.”
[11:15] 36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 37 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 39 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] 41 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] 42 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 43 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 44 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 45 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 46 tn See the note on the word “servants” in 1:1.
[11:18] 48 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] 49 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.
[11:19] 50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 51 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?…).”
[11:19] 52 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
[12:1] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 54 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 55 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 56 tn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.
[12:3] 57 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 58 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[12:3] 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.
[12:4] 59 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 60 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 62 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 63 tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”
[12:5] 65 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 66 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[12:5] sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
[12:5] 67 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 68 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 70 tn Grk “where she has there a place prepared by God.”
[12:6] 71 tn Grk “so they can take care of her.”
[12:7] 72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 73 sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).
[12:8] 74 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 75 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 77 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 78 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 79 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 80 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 81 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 82 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.
[12:10] 83 tn Or “who accuses them continually.”
[12:11] 84 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 85 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 86 tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).
[12:12] 87 tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.
[12:13] 88 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 90 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 92 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 93 tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì47 א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.
[12:14] sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).
[12:15] 94 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 95 tn Grk “so that he might make her swept away.”
[12:16] 96 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 97 tn Grk “the earth helped the woman.”
[12:16] 98 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 99 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 100 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 102 tn Grk “and having.”
[12:17] 103 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
[12:17] 104 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 105 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 106 tn Or “sandy beach” (L&N 1.64).
[12:17] 107 sn The standard critical texts of the Greek NT, NA27 and UBS4, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.
[13:1] 108 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 109 tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.
[13:1] 110 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[13:1] 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.
[13:1] 111 tc ‡ Several
[13:1] sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
[13:2] 112 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 113 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 114 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 115 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 116 tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[13:3] 117 tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.
[13:3] 118 tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.
[13:3] 119 tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”
[13:4] 120 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 121 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
[13:5] 122 tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
[13:5] 123 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 124 tn Grk “to it was granted.”
[13:5] 125 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 126 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 127 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 128 tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).
[13:7] 129 tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
[13:7] 130 tc Many
[13:7] 131 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 132 tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:8] 133 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 134 tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.
[13:8] 135 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 136 tc Many
[13:10] 137 tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”
[13:10] 138 tn Or “perseverance.”
[13:11] 139 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 140 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 141 tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.
[13:11] 142 tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.
[13:11] 143 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 144 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 145 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 146 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.”
[13:13] 147 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 148 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 149 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
[13:14] sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).
[13:15] 150 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 151 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 152 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
[13:15] 153 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 154 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 155 tn See the note on the word “servants” in 1:1.
[13:17] 156 tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
[13:17] 157 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.
[13:17] 158 tn Grk “except the one who had.”
[13:17] 159 tn Grk “his name or the number of his name.”
[13:18] 160 tn Grk “Here is wisdom.”
[13:18] 161 tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”
[13:18] sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.
[13:18] 162 tc A few
[14:1] 163 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 164 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 165 tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.
[14:2] 166 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 167 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.
[14:4] 168 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 169 tn Grk “in their mouth was not found a lie.”
[14:5] 170 tc Several
[14:6] 171 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 172 tc Most
[14:6] 173 tn 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.’”
[14:6] 175 tn Or “an eternal gospel to announce as good news.”
[14:6] 176 tn Grk “to those seated on the earth.”
[14:6] 177 tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:7] 178 tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 179 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 180 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 181 tn Grk “And another angel, a second.”
[14:8] 182 tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:8] 183 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 184 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 185 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 186 tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).
[14:9] 187 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 188 tn Grk “And another angel, a third.”
[14:9] 189 tn Grk “followed them.”
[14:9] 190 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 191 tn Grk “he himself.”
[14:10] 192 tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.
[14:10] 193 tn Traditionally, “brimstone.”
[14:11] 194 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 195 tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.
[14:11] 196 tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).
[14:12] 199 tn Or “the perseverance.”
[14:12] 200 tn Grk “who keep.”
[14:12] 201 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 202 tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”
[14:13] 203 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 204 tn Or “from their trouble” (L&N 22.7).
[14:13] 205 tn Grk “their deeds will follow with them.”
[14:14] 206 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 207 tn Grk “and behold, a white cloud.”
[14:14] 208 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] 209 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 210 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 211 tn Grk “Send out.”
[14:15] 212 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 213 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 214 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 215 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 216 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 217 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] 219 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] 220 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] 221 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 222 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] 223 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 224 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 225 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] 226 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] 227 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 228 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 229 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] 230 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.
[15:1] 231 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 232 tn Grk “seven plagues – the last ones.”
[15:2] 233 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 234 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 235 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 236 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 237 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] 238 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 239 tn Here καί (kai) has not been translated.
[15:3] 240 tn See the note on the word “servants” in 1:1.
[15:3] 241 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 242 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] 243 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 244 tc Certain
[15:4] 245 tn Or “and praise.”
[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] 246 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] 247 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 248 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] 249 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 250 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] 251 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] 252 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] 253 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 255 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] 256 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 257 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 258 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] 259 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 260 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 261 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 262 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 263 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 264 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 265 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 266 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 267 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 268 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 269 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 270 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] 271 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 272 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 273 tn Grk “the altar saying.”
[16:7] 274 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] 275 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 276 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 277 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 278 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 279 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 280 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] 281 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 282 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 283 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 284 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 285 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 286 tn Grk “his kingdom became dark.”
[16:10] 287 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 288 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 289 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 290 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] 291 tn Or “ulcerated sores” (see 16:2).
[16:11] 292 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 293 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 294 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 295 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 296 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 297 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 298 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] 299 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 300 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 301 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] 302 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] 303 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] 304 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] 305 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] 306 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] 307 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 308 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 309 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] 310 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 311 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 312 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 313 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] 314 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 315 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 316 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 318 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 319 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] 320 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] 321 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 323 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] 324 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] 325 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] 326 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] 327 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 328 tn Grk “the plague of it.”
[16:21] 329 tn Grk “since the plague of it was exceedingly great.”
[17:1] 330 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 331 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] 332 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] 333 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] 334 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] 335 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] 337 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 338 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] 339 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 340 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 341 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] 342 tc Several
[17:5] 343 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 344 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] 345 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] 346 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 347 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 348 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 349 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] 350 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] 351 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 352 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] 353 tn Grk “Here is the mind that has wisdom.”
[17:9] 354 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] 355 tn That is, one currently reigns.
[17:11] 356 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 357 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 358 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 359 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 360 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 361 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 362 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 363 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] 364 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 365 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] 366 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] 368 tn Or “his intent.”
[17:17] 369 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 370 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 371 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 372 tn Or “completed.”
[17:18] 373 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:1] 374 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 375 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 376 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] 377 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] 378 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] 379 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 380 tc ‡ Several
[18:3] 381 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 382 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] 383 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 384 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] 385 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 386 tn That is, remembered her sins to execute judgment on them.
[18:6] 388 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] 389 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 390 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 391 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] 392 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 393 tn Grk “For this reason, her plagues will come.”
[18:8] 394 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] 395 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 396 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 397 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 398 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] 399 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] 400 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] 401 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 402 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] 403 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] 404 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] 405 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 406 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] 407 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] 408 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 409 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 410 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] 411 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] 412 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] 413 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] 414 tn Grk “you desired in your soul.”
[18:14] 415 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 416 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] 417 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] 418 tn Grk “the merchants [sellers] of these things.”
[18:15] 419 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] 420 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 421 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 422 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] 423 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] 424 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] 425 tn Grk “and as many as.”
[18:18] 426 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 427 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] 428 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] 429 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] 430 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] 431 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] 432 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 433 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] 434 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] 435 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 436 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 437 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] 438 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] 439 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 440 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] 441 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 442 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 443 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
