Wahyu 18:4-5
Konteks18:4 Then 1 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 2 up all the way to heaven 3 and God has remembered 4 her crimes. 5
Wahyu 1:5
Konteks1:5 and from Jesus Christ – the faithful 6 witness, 7 the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free 8 from our sins at the cost of 9 his own blood
Wahyu 2:14
Konteks2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, 10 who instructed Balak to put a stumbling block 11 before the people 12 of Israel so they would eat food sacrificed to idols and commit sexual immorality. 13
Wahyu 2:16
Konteks2:16 Therefore, 14 repent! If not, I will come against you quickly and make war against those people 15 with the sword of my mouth.
Wahyu 22:11
Konteks22:11 The evildoer must continue to do evil, 16 and the one who is morally filthy 17 must continue to be filthy. The 18 one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”
Wahyu 3:19
Konteks3:19 All those 19 I love, I rebuke and discipline. So be earnest and repent!
Wahyu 2:21
Konteks2:21 I 20 have given her time to repent, but 21 she is not willing to repent of her sexual immorality.
Wahyu 9:21
Konteks9:21 Furthermore, 22 they did not repent of their murders, of their magic spells, 23 of their sexual immorality, or of their stealing.
Wahyu 14:8
Konteks14:8 A 24 second 25 angel 26 followed the first, 27 declaring: 28 “Fallen, fallen is Babylon the great city! 29 She made all the nations 30 drink of the wine of her immoral passion.” 31
Wahyu 16:9
Konteks16:9 Thus 32 people 33 were scorched by the terrible heat, 34 yet 35 they blasphemed the name of God, who has ruling authority 36 over these plagues, and they would not repent and give him glory.
Wahyu 18:3
Konteks18:3 For all the nations 37 have fallen 38 from
the wine of her immoral passion, 39
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.” 40
Wahyu 19:2
Konteks19:2 because his judgments are true and just. 41
For he has judged 42 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 43 poured out by her own hands!” 44
Wahyu 2:2
Konteks2:2 ‘I know your works as well as your 45 labor and steadfast endurance, and that you cannot tolerate 46 evil. You have even put to the test 47 those who refer to themselves as apostles (but are not), and have discovered that they are false.
Wahyu 2:5
Konteks2:5 Therefore, remember from what high state 48 you have fallen and repent! Do 49 the deeds you did at the first; 50 if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. 51
Wahyu 2:20
Konteks2:20 But I have this against you: You tolerate that 52 woman 53 Jezebel, 54 who calls herself a prophetess, and by her teaching deceives 55 my servants 56 to commit sexual immorality and to eat food sacrificed to idols. 57
Wahyu 2:22
Konteks2:22 Look! I am throwing her onto a bed of violent illness, 58 and those who commit adultery with her into terrible suffering, 59 unless they repent of her deeds.
Wahyu 3:3
Konteks3:3 Therefore, remember what you received and heard, 60 and obey it, 61 and repent. If you do not wake up, I will come like a thief, and you will never 62 know at what hour I will come against 63 you.
Wahyu 16:19
Konteks16:19 The 64 great city was split into three parts and the cities of the nations 65 collapsed. 66 So 67 Babylon the great was remembered before God, and was given the cup 68 filled with the wine made of God’s furious wrath. 69
[18:4] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 2 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] 3 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 4 tn That is, remembered her sins to execute judgment on them.
[1:5] 6 tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”
[1:5] 7 sn The Greek term translated witness can mean both “witness” and “martyr.”
[1:5] 8 tc The reading “set free” (λύσαντι, lusanti) has better ms support (Ì18 א A C 1611 2050 2329 2351 ÏA sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 ÏK lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.
[1:5] tn Or “and released us” (L&N 37.127).
[1:5] 9 tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.
[2:14] 10 sn See Num 22-24; 31:16.
[2:14] 11 tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”
[2:14] 12 tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).
[2:14] 13 tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”
[2:16] 14 tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 ÏA or the Latin
[2:16] 15 tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.
[22:11] 16 tn Grk “must do evil still.”
[22:11] 17 tn For this translation see L&N 88.258; the term refers to living in moral filth.
[22:11] 18 tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.
[3:19] 19 tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”
[2:21] 20 tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.
[2:21] 21 tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.
[9:21] 22 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.
[9:21] 23 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.”
[14:8] 24 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 25 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 26 tn Grk “And another angel, a second.”
[14:8] 27 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] 28 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 29 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 30 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 31 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).
[16:9] 32 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 33 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 34 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] 35 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 36 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[18:3] 37 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 38 tc ‡ Several
[18:3] 39 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 40 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.
[19:2] 41 tn Compare the similar phrase in Rev 16:7.
[19:2] 42 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
[19:2] 43 tn See the note on the word “servants” in 1:1.
[19:2] 44 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[2:2] 45 tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.
[2:2] 46 tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”
[2:2] 47 tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.
[2:5] 48 tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”
[2:5] 49 tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.
[2:5] 50 tn Or “you did formerly.”
[2:5] 51 tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.
[2:20] 52 tn The Greek article has been translated here with demonstrative force.
[2:20] 53 tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 ÏK pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important
[2:20] 54 sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.
[2:20] 55 tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”
[2:20] 56 tn See the note on the word “servants” in 1:1.
[2:20] 57 sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.
[2:22] 58 tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).
[2:22] 59 tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.
[3:3] 60 tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
[3:3] 61 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
[3:3] 62 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).
[16:19] 64 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 65 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 67 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 68 tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).
[16:19] 69 tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.