Ezekiel 9:8

9:8 While they were striking them down, I was left alone, and I threw myself face down and cried out, “Ah, sovereign Lord! Will you destroy the entire remnant of Israel when you pour out your fury on Jerusalem?”

Ezekiel 14:19

14:19 “Or suppose I were to send a plague into that land, and pour out my rage on it with bloodshed, killing both people and animals.

Ezekiel 20:8

20:8 But they rebelled against me, and refused to listen to me; no one got rid of their detestable idols, ¹  nor did they abandon the idols of Egypt. Then I decided to pour out ²  my rage on them and fully vent my anger against them in the midst of the land of Egypt.

Ezekiel 20:13

20:13 But the house of Israel rebelled against me in the wilderness; they did not follow my statutes and they rejected my regulations (the one who obeys them will live by them), and they utterly desecrated my Sabbaths. So I decided to pour out ³  my rage on them in the wilderness and destroy them. ⁴ 

Ezekiel 20:21

20:21 “‘But the children ⁵  rebelled against me, did not follow my statutes, did not observe my regulations by carrying them out (the one who obeys ⁶  them will live by them), and desecrated my Sabbaths. I decided to pour out ⁷  my rage on them and fully vent my anger against them in the wilderness.

Ezekiel 20:33

20:33 As surely as I live, declares the sovereign Lord, with a powerful hand and an outstretched arm, ⁸  and with an outpouring of rage, I will be king over you.

Ezekiel 22:31

22:31 So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, ⁹  declares the sovereign Lord.”

Ezekiel 30:15

30:15 I will pour out my anger upon Pelusium, ¹⁰ 

the stronghold of Egypt;

I will cut off ¹¹  the hordes of Thebes.

Ezekiel 36:18

36:18 So I poured my anger on them ¹²  because of the blood they shed on the land and because of the idols with which they defiled it. ¹³ 

Ezekiel 36:2

36:2 This is what the sovereign Lord says: The enemy has spoken against you, saying “Aha!” and, “The ancient heights ¹⁴  have become our property!”’

Ezekiel 34:21

34:21 Because you push with your side and your shoulder, and thrust your horns at all the weak sheep until you scatter them abroad, ¹⁵ 

Psalms 79:6

79:6 Pour out your anger on the nations that do not acknowledge you, ¹⁶ 

on the kingdoms that do not pray to you! ¹⁷ 

Isaiah 42:25

42:25 So he poured out his fierce anger on them,

along with the devastation ¹⁸  of war.

Its flames encircled them, but they did not realize it; ¹⁹ 

it burned against them, but they did notice. ²⁰ 

Jeremiah 7:20

7:20 So,” the Lord God ²¹  says, “my raging fury will be poured out on this land. ²²  It will be poured out on human beings and animals, on trees and crops. ²³  And it will burn like a fire which cannot be extinguished.”

Lamentations 2:4

ד (Dalet)

2:4 He prepared his bow ²⁴  like an enemy;

his right hand was ready to shoot. ²⁵ 

Like a foe he killed everyone,

even our strong young men; ²⁶ 

he has poured out his anger like fire

on the tent ²⁷  of Daughter Zion.

Lamentations 4:11

כ (Kaf)

4:11 The Lord fully vented ²⁸  his wrath;

he poured out his fierce anger. ²⁹ 

He started a fire in Zion;

it consumed her foundations. ³⁰ 

Daniel 9:11

9:11 “All Israel has broken ³¹  your law and turned away by not obeying you. ³²  Therefore you have poured out on us the judgment solemnly threatened ³³  in the law of Moses the servant of God, for we have sinned against you. ³⁴ 

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ³⁵ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ³⁶  of abominations will come ³⁷  one who destroys,

until the decreed end is poured out on the one who destroys.”

Hosea 5:10

The Oppressors of the Helpless Will Be Oppressed

5:10 The princes of Judah are like those who move boundary markers.

I will pour out my rage on them like a torrential flood! ³⁸ 

Nahum 1:6

1:6 No one can withstand ³⁹  his indignation! ⁴⁰ 

No one can resist ⁴¹  his fierce anger! ⁴² 

His wrath is poured out like volcanic fire,

boulders are broken up ⁴³  as he approaches. ⁴⁴ 

Revelation 14:10

14:10 that person ⁴⁵  will also drink of the wine of God’s anger ⁴⁶  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁴⁷  in front of the holy angels and in front of the Lamb.

Revelation 16:2-21

16:2 So ⁴⁸  the first angel ⁴⁹  went and poured out his bowl on the earth. Then ⁵⁰  ugly and painful sores ⁵¹  appeared on the people ⁵²  who had the mark of the beast and who worshiped his image.

16:3 Next, ⁵³  the second angel ⁵⁴  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 ⁵⁵  the third angel ⁵⁶  poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now ⁵⁷  I heard the angel of the waters saying:

“You are just ⁵⁸  – the one who is and who was,

the Holy One – because you have passed these judgments, ⁵⁹ 

16:6 because they poured out the blood of your saints and prophets,

so ⁶⁰  you have given them blood to drink. They got what they deserved!” ⁶¹ 

16:7 Then ⁶²  I heard the altar reply, ⁶³  “Yes, Lord God, the All-Powerful, ⁶⁴  your judgments are true and just!”

16:8 Then ⁶⁵  the fourth angel ⁶⁶  poured out his bowl on the sun, and it was permitted to scorch people ⁶⁷  with fire. 16:9 Thus ⁶⁸  people ⁶⁹  were scorched by the terrible heat, ⁷⁰  yet ⁷¹  they blasphemed the name of God, who has ruling authority ⁷²  over these plagues, and they would not repent and give him glory.

16:10 Then ⁷³  the fifth angel ⁷⁴  poured out his bowl on the throne of the beast so that ⁷⁵  darkness covered his kingdom, ⁷⁶  and people ⁷⁷  began to bite ⁷⁸  their tongues because ⁷⁹  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ⁸⁰  and because of their sores, ⁸¹  but nevertheless ⁸²  they still refused to repent ⁸³  of their deeds.

16:12 Then ⁸⁴  the sixth angel ⁸⁵  poured out his bowl on the great river Euphrates and dried up its water ⁸⁶  to prepare the way ⁸⁷  for the kings from the east. ⁸⁸  16:13 Then ⁸⁹  I saw three unclean spirits ⁹⁰  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 ⁹¹  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁹² 

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ⁹³  his clothes so that he will not have to walk around naked and his shameful condition ⁹⁴  be seen.) ⁹⁵ 

16:16 Now ⁹⁶  the spirits ⁹⁷  gathered the kings and their armies ⁹⁸  to the place that is called Armageddon ⁹⁹  in Hebrew.

16:17 Finally ¹⁰⁰  the seventh angel ¹⁰¹  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 ¹⁰²  there were flashes of lightning, roaring, ¹⁰³  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ¹⁰⁴  has been on the earth, so tremendous was that earthquake. 16:19 The ¹⁰⁵  great city was split into three parts and the cities of the nations ¹⁰⁶  collapsed. ¹⁰⁷  So ¹⁰⁸  Babylon the great was remembered before God, and was given the cup ¹⁰⁹  filled with the wine made of God’s furious wrath. ¹¹⁰  16:20 Every ¹¹¹  island fled away ¹¹²  and no mountains could be found. ¹¹³  16:21 And gigantic hailstones, weighing about a hundred pounds ¹¹⁴  each, fell from heaven ¹¹⁵  on people, ¹¹⁶  but they ¹¹⁷  blasphemed God because of the plague of hail, since it ¹¹⁸  was so horrendous. ¹¹⁹ 

[20:8]  ¹ tn Heb “each one, the detestable things of their eyes did not throw away.”

[20:8]  ² tn Heb “and I said/thought to pour out.”

[20:13]  ³ tn Heb “and I said/thought to pour out.”

[20:13]  ⁴ tn Heb “to bring them to an end.”

[20:21]  ⁵ tn Heb “sons.”

[20:21]  ⁶ tn Or “carries them out.”

[20:21]  ⁷ tn Heb “and I said/thought to pour out.”

[20:33]  ⁸ sn This phrase occurs frequently in Deuteronomy (Deut 4:34; 5:15; 7:19; 11:2; 26:8).

[22:31]  ⁹ tn Heb “their way on their head I have placed.”

[30:15]  ¹⁰ tn Heb “Sin” (so KJV, NASB), a city commonly identified with Pelusium, a fortress on Egypt’s northeastern frontier.

[30:15]  ¹¹ tn Or “kill.”

[36:18]  ¹² sn See Ezek 7:8; 9:8; 14:19; 20:8, 13, 21; 22:22; 30:15.

[36:18]  ¹³ sn For the concept of defiling the land in legal literature, see Lev 18:28; Deut 21:23.

[36:2]  ¹⁴ tn Or “high places.”

[34:21]  ¹⁵ tn Heb “outside.”

[79:6]  ¹⁶ tn Heb “which do not know you.” Here the Hebrew term “know” means “acknowledge the authority of.”

[79:6]  ¹⁷ sn The kingdoms that do not pray to you. The people of these kingdoms pray to other gods, not the Lord, because they do not recognize his authority over them.

[42:25]  ¹⁸ tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”

[42:25]  ¹⁹ tn Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה (khemah, “anger”) mentioned in the previous line.

[42:25]  ²⁰ tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”

[7:20]  ²¹ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[7:20]  ²² tn Heb “this place.” Some see this as a reference to the temple but the context has been talking about what goes on in the towns of Judah and Jerusalem and the words that follow, meant as a further explanation, are applied to the whole land.

[7:20]  ²³ tn Heb “the trees of/in the field and the fruit of/in the ground.”

[2:4]  ²⁴ tn Heb “bent His bow.” When the verb דָּרַךְ (darakh) is used with the noun קֶשֶׁת (qeshet, “archer-bow”), it means “to bend [a bow]” to string it in preparation for shooting arrows (1 Chr 5:18; 8:40; 2 Chr 14:7; Jer 50:14, 29; 51:3). This idiom is used figuratively to describe the assaults of the wicked (Pss 11:2; 37:14) and the judgments of the Lord (Ps 7:13; Lam 2:4; 3:12) (BDB 202 s.v. דָּרַךְ 4). The translation “he prepared his bow” is the slightly more general modern English idiomatic equivalent of the ancient Hebrew idiom “he bent his bow” – both refer to preparations to get ready to shoot arrows.

[2:4]  ²⁵ tn Heb “His right hand is stationed.”

[2:4]  ²⁶ tn Heb “the ones who were pleasing to the eye.”

[2:4]  ²⁷ tn The singular noun אֹהֶל (’ohel, “tent”) may function as a collective, referring to all tents in Judah. A parallel expression occurs in verse 2 using the plural: “all the dwellings of Jacob” (כָּל־נְאוֹת יַעֲקֹב, kol-nÿ’ot ya’aqov). The singular “tent” matches the image of “Daughter Zion.” On the other hand, the singular “the tent of Daughter Zion” might be a hyperbolic synecdoche of container (= tent) for contents (= inhabitants of Zion).

[4:11]  ²⁸ tn Heb “has completed.” The verb כִּלָּה (killah), Piel perfect 3rd person masculine singular from כָּלָה (kalah, “to complete”), has a range of closely related meanings: (1) “to complete, bring to an end,” (2) “to accomplish, finish, cease,” (3) “to use up, exhaust, consume.” Used in reference to God’s wrath, it describes God unleashing his full measure of anger so that divine justice is satisfied. This is handled admirably by several English versions: “The Lord has given full vent to his wrath” (NIV), “The Lord gave full vent to his wrath” (RSV, NRSV), “The Lord vented all his fury” (NJPS), “The Lord turned loose the full force of his fury” (TEV). Others miss the mark: “The Lord has accomplished his wrath/fury” (KJV, NKJV, ASV, NASB).

[4:11]  ²⁹ tn Heb “the heat of his anger.”

[4:11]  ³⁰ tn The term יְסוֹד (yÿsod, “foundation”) refers to the ground-level and below ground-level foundation stones of a city wall (Ps 137:7; Lam 4:11; Mic 1:6).

[9:11]  ³¹ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ³² tn Heb “by not paying attention to your voice.”

[9:11]  ³³ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ³⁴ tn Heb “him.”

[9:27]  ³⁵ tn Heb “one seven” (also later in this line).

[9:27]  ³⁶ tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ³⁷ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[5:10]  ³⁸ tn Heb “like water” (so KJV, NAB, NRSV); NLT “like a waterfall.” The term מַיִם (mayim, “water”) often refers to literal flood waters (Gen 7:7, 10; 8:3, 7-9; Isa 54:9) and figuratively describes the Lord’s judgment that totally destroys the wicked (BDB 566 s.v. מַי 4.k).

[1:6]  ³⁹ tn Heb “stand before” (so KJV, NASB, NRSV, NLT). The Hebrew verb עָמַד (’amad, “stand”) here denotes “to resist, withstand.” It is used elsewhere of warriors taking a stand in battle to hold their ground against enemies (Judg 2:14; Josh 10:8; 21:44; 23:9; 2 Kgs 10:4; Dan 11:16; Amos 2:15). It is also used of people trying to protect their lives from enemy attack (Esth 8:11; 9:16). Like a mighty warrior, the Lord will attack his enemies, but none will be able to make a stand against him; none will be able to hold their ground against him; and none will be able to protect themselves from his onslaught (Pss 76:7[8]; 147:17; Mal 3:2).

[1:6]  ⁴⁰ tn Heb “Who can stand before his indignation?” The rhetorical question expects a negative answer; it is translated here as an emphatic denial. The Hebrew noun זַעַם (za’am, “indignation, curse”) connotes the angry wrath or indignant curse of God (Isa 10:5, 25; 13:5; 26:20; 30:27; Jer 10:10; 15:17; 50:25; Ezek 21:36; 22:24, 31; Hab 3:12; Zeph 3:8; Pss 38:4; 69:25; 78:49; 102:11; Lam 2:6; Dan 8:19; 11:36). It depicts anger expressed in the form of punishment (HALOT 276 s.v.; TWOT 1:247).

[1:6]  ⁴¹ tn Heb “Who can rise up against…?” The verb יָקוּם (yaqum, “arise”) is here a figurative expression connoting resistance. Although the adversative sense of בְּ (bet) with יָקוּם (yaqum, “against him”) is attested, denoting hostile action taken against one’s enemy (Mic 7:6; Ps 27:12), the locative sense (“before him”) is preferred due to the parallelism with לִפְנֵי (lifney, “before him”).

[1:6]  ⁴² tn Heb “Who can rise up against the heat of his anger?” The rhetorical question expects a negative answer which is translated as an emphatic denial to clarify the point.

[1:6]  ⁴³ tn Or “burst into flames.” The Niphal perfect נִתְּצוּ (nittÿtsu) from נָתַץ (natats, “to break up, throw down”) may denote “are broken up” or “are thrown down.” The BHS editors suggest emending the MT’s נִתְּצוּ (nittÿtsu) to נִצְּתּוּ (nitsÿtu, Niphal perfect from יָצַת [yatsat, “to burn, to kindle, to burst into flames”]): “boulders burst into flames.” This merely involves the simple transposition of the second and third consonants. This emendation is supported by a few Hebrew mss (cited in BHS apparatus). It is supported contextually by fire and heat motifs in 1:5-6. The same metathesis of נִתְּצוּ and נִצְּתּוּ occurs in Jer 4:26.

[1:6]  ⁴⁴ tn Heb “before him” (so NAB, NIV, TEV).

[14:10]  ⁴⁵ tn Grk “he himself.”

[14:10]  ⁴⁶ 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]  ⁴⁷ tn Traditionally, “brimstone.”

[16:2]  ⁴⁸ 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]  ⁴⁹ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ⁵¹ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ⁵² tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:3]  ⁵³ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ⁵⁴ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:4]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ⁵⁶ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[16:5]  ⁵⁷ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ⁵⁸ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ⁵⁹ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ⁶⁰ 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]  ⁶¹ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ⁶³ tn Grk “the altar saying.”

[16:7]  ⁶⁴ 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]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ⁶⁶ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ⁶⁷ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁶⁸ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ⁶⁹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁷⁰ 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]  ⁷¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ⁷² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ⁷⁴ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ⁷⁵ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ⁷⁶ tn Grk “his kingdom became dark.”

[16:10]  ⁷⁷ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ⁷⁸ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ⁷⁹ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ⁸⁰ 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]  ⁸¹ tn Or “ulcerated sores” (see 16:2).

[16:11]  ⁸² tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ⁸³ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:12]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ⁸⁵ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ⁸⁶ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ⁸⁷ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ⁸⁸ 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]  ⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ⁹⁰ sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  ⁹¹ 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]  ⁹² 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]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ⁹⁸ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ⁹⁹ tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (&armagedwn) has the best support. The usual English spelling is Armageddon, used in the translation.

[16:17]  ¹⁰⁰ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ¹⁰¹ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  ¹⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ¹⁰³ 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]  ¹⁰⁴ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:19]  ¹⁰⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ¹⁰⁶ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ¹⁰⁷ tn Grk “fell.”

[16:19]  ¹⁰⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ¹⁰⁹ 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]  ¹¹⁰ 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]  ¹¹¹ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  ¹¹² tn Or “vanished.”

[16:20]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ¹¹⁸ tn Grk “the plague of it.”

[16:21]  ¹¹⁹ tn Grk “since the plague of it was exceedingly great.”