19:7 Let us rejoice 5 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
17:1 Then 7 one of the seven angels who had the seven bowls came and spoke to me. 8 “Come,” he said, “I will show you the condemnation and punishment 9 of the great prostitute who sits on many waters,
“Woe, woe, O great city,
Babylon the powerful city!
For in a single hour your doom 11 has come!”
11:18 The 17 nations 18 were enraged,
but 19 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, 20
the prophets, their reward,
as well as to the saints
and to those who revere 21 your name, both small and great,
and the time has come 22 to destroy those who destroy 23 the earth.”
21:9 Then 27 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 28 saying, “Come, I will show you the bride, the wife of the Lamb!”
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
2 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
3 tc Most
4 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
5 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
7 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.
9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
10 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.”
11 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.”
11 tn That is, one currently reigns.
13 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.”
15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
16 tn Grk “having.”
17 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
18 tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
19 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.
17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
18 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
20 tn See the note on the word “servants” in 1:1.
21 tn Grk “who fear.”
22 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.
23 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.
19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
20 tn Grk “Send out.”
21 tn The aorist θέρισον (qerison) has been translated ingressively.
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
22 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.