Discovery BoxRevelation 14:1--19:4
Context14:1 Then 1 I looked, and here was 2 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 3 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 4 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 5 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 6 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; 7 they 8 are blameless.
14:6 Then 9 I saw another 10 angel flying directly overhead, 11 and he had 12 an eternal gospel to proclaim 13 to those who live 14 on the earth – to every nation, tribe, 15 language, and people. 14:7 He declared 16 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 17 second 18 angel 19 followed the first, 20 declaring: 21 “Fallen, fallen is Babylon the great city! 22 She made all the nations 23 drink of the wine of her immoral passion.” 24
14:9 A 25 third angel 26 followed the first two, 27 declaring 28 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 29 will also drink of the wine of God’s anger 30 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 31 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 32 torture will go up 33 forever and ever, and those who worship the beast and his image will have 34 no rest day or night, along with 35 anyone who receives the mark of his name.” 14:12 This requires 36 the steadfast endurance 37 of the saints – those who obey 38 God’s commandments and hold to 39 their faith in Jesus. 40
14:13 Then 41 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, 42 because their deeds will follow them.” 43
14:14 Then 44 I looked, and a white cloud appeared, 45 and seated on the cloud was one like a son of man! 46 He had 47 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 48 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 49 your sickle and start to reap, 50 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 51 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 52 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 53 angel, who was in charge of 54 the fire, came from the altar and called in a loud voice to the angel 55 who had the sharp sickle, “Use 56 your sharp sickle and gather 57 the clusters of grapes 58 off the vine of the earth, 59 because its grapes 60 are now ripe.” 61 14:19 So 62 the angel swung his sickle over the earth and gathered the grapes from the vineyard 63 of the earth and tossed them into the great 64 winepress of the wrath of God. 14:20 Then 65 the winepress was stomped 66 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 67 for a distance of almost two hundred miles. 68
15:1 Then 69 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 70 (they are final because in them God’s anger is completed).
15:2 Then 71 I saw something like a sea of glass 72 mixed with fire, and those who had conquered 73 the beast and his image and the number of his name. They were standing 74 by 75 the sea of glass, holding harps given to them by God. 76 15:3 They 77 sang the song of Moses the servant 78 of God and the song of the Lamb: 79
“Great and astounding are your deeds,
Lord God, the All-Powerful! 80
Just 81 and true are your ways,
King over the nations! 82
15:4 Who will not fear you, O Lord,
and glorify 83 your name, because you alone are holy? 84
All nations 85 will come and worship before you
for your righteous acts 86 have been revealed.”
15:5 After 87 these things I looked, and the temple (the tent 88 of the testimony) 89 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 90 around their chests. 15:7 Then 91 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 92 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 93 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 94 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.” 95 16:2 So 96 the first angel 97 went and poured out his bowl on the earth. Then 98 ugly and painful sores 99 appeared on the people 100 who had the mark of the beast and who worshiped his image.
16:3 Next, 101 the second angel 102 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 103 the third angel 104 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 105 I heard the angel of the waters saying:
“You are just 106 – the one who is and who was,
the Holy One – because you have passed these judgments, 107
16:6 because they poured out the blood of your saints and prophets,
so 108 you have given them blood to drink. They got what they deserved!” 109
16:7 Then 110 I heard the altar reply, 111 “Yes, Lord God, the All-Powerful, 112 your judgments are true and just!”
16:8 Then 113 the fourth angel 114 poured out his bowl on the sun, and it was permitted to scorch people 115 with fire. 16:9 Thus 116 people 117 were scorched by the terrible heat, 118 yet 119 they blasphemed the name of God, who has ruling authority 120 over these plagues, and they would not repent and give him glory.
16:10 Then 121 the fifth angel 122 poured out his bowl on the throne of the beast so that 123 darkness covered his kingdom, 124 and people 125 began to bite 126 their tongues because 127 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 128 and because of their sores, 129 but nevertheless 130 they still refused to repent 131 of their deeds.
16:12 Then 132 the sixth angel 133 poured out his bowl on the great river Euphrates and dried up its water 134 to prepare the way 135 for the kings from the east. 136 16:13 Then 137 I saw three unclean spirits 138 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 139 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 140
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 141 his clothes so that he will not have to walk around naked and his shameful condition 142 be seen.) 143
16:16 Now 144 the spirits 145 gathered the kings and their armies 146 to the place that is called Armageddon 147 in Hebrew.
16:17 Finally 148 the seventh angel 149 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 150 there were flashes of lightning, roaring, 151 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 152 has been on the earth, so tremendous was that earthquake. 16:19 The 153 great city was split into three parts and the cities of the nations 154 collapsed. 155 So 156 Babylon the great was remembered before God, and was given the cup 157 filled with the wine made of God’s furious wrath. 158 16:20 Every 159 island fled away 160 and no mountains could be found. 161 16:21 And gigantic hailstones, weighing about a hundred pounds 162 each, fell from heaven 163 on people, 164 but they 165 blasphemed God because of the plague of hail, since it 166 was so horrendous. 167
17:1 Then 168 one of the seven angels who had the seven bowls came and spoke to me. 169 “Come,” he said, “I will show you the condemnation and punishment 170 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.” 171 17:3 So 172 he carried me away in the Spirit 173 to a wilderness, 174 and there 175 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 176 the woman was dressed in purple and scarlet clothing, 177 and adorned with gold, 178 precious stones, and pearls. She held 179 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 180 17:5 On 181 her forehead was written a name, a mystery: 182 “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. 183 I 184 was greatly astounded 185 when I saw her. 17:7 But 186 the angel said to me, “Why are you astounded? I will interpret 187 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 188 and then go to destruction. The 189 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 190 the beast was, and is not, but is to come. 17:9 (This requires 191 a mind that has wisdom.) The seven heads are seven mountains 192 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 193 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 194 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 195 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 196 as kings with the beast for one hour. 17:13 These kings 197 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 198 the Lamb are the called, chosen, and faithful.”
17:15 Then 199 the angel 200 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 201 nations, and languages. 17:16 The 202 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 203 will consume her flesh and burn her up with fire. 204 17:17 For God has put into their minds 205 to carry out his purpose 206 by making 207 a decision 208 to give their royal power 209 to the beast until the words of God are fulfilled. 210 17:18 As for 211 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. 212 18:2 He 213 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 214 has become a lair for demons,
a haunt 215 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 216
18:3 For all the nations 217 have fallen 218 from
the wine of her immoral passion, 219
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.” 220
18:4 Then 221 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 222 up all the way to heaven 223 and God has remembered 224 her crimes. 225 18:6 Repay her the same way she repaid others; 226 pay her back double 227 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 228 she exalted herself and lived in sensual luxury, 229 to this extent give her torment and grief because she said to herself, 230 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 231 in a single day: disease, 232 mourning, 233 and famine, and she will be burned down 234 with fire, because the Lord God who judges her is powerful!”
18:9 Then 235 the kings of the earth who committed immoral acts with her and lived in sensual luxury 236 with her will weep and wail for her when they see the smoke from the fire that burns her up. 237 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 238 has come!”
18:11 Then 239 the merchants of the earth will weep and mourn for her because no one buys their cargo 240 any longer – 18:12 cargo such as gold, silver, 241 precious stones, pearls, fine linen, purple cloth, silk, 242 scarlet cloth, 243 all sorts of things made of citron wood, 244 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 245 incense, perfumed ointment, 246 frankincense, 247 wine, olive oil and costly flour, 248 wheat, cattle and sheep, horses and four-wheeled carriages, 249 slaves and human lives. 250
18:14 (The ripe fruit 251 you greatly desired 252
has gone from you,
and all your luxury 253 and splendor 254
have gone from you –
they will never ever be found again!) 255
18:15 The merchants who sold 256 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 257 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 258
and adorned with gold, 259 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 260
And every ship’s captain, 261 and all who sail along the coast 262 – seamen, and all who 263 make their living from the sea, stood a long way off 18:18 and began to shout 264 when they saw the smoke from the fire that burned her up, 265 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 266
“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!” 267
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 268 against her on your behalf!) 269
18:21 Then 270 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 271
Babylon the great city will be thrown down 272
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 273 again.
No 274 craftsman 275 who practices any trade
will ever be found in you again;
the noise of a mill 276 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 277 were deceived by your magic spells! 278
18:24 The 279 blood of the saints and prophets was found in her, 280
along with the blood 281 of all those who had been killed on the earth.”
19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 282
For he has judged 283 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 284 poured out by her own hands!” 285
19:3 Then 286 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 287 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 288 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
[14:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 2 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 3 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] 4 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 5 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] 7 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 9 tn Grk “in their mouth was not found a lie.”
[14:5] 10 tc Several
[14:6] 11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 12 tc Most
[14:6] 13 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] 15 tn Or “an eternal gospel to announce as good news.”
[14:6] 16 tn Grk “to those seated on the earth.”
[14:6] 17 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] 13 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] 15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 16 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 17 tn Grk “And another angel, a second.”
[14:8] 18 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] 19 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 20 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 21 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 22 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] 17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 18 tn Grk “And another angel, a third.”
[14:9] 19 tn Grk “followed them.”
[14:9] 20 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 19 tn Grk “he himself.”
[14:10] 20 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] 21 tn Traditionally, “brimstone.”
[14:11] 21 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 22 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] 23 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] 24 tn Or “the perseverance.”
[14:12] 26 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 27 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] 25 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 26 tn Or “from their trouble” (L&N 22.7).
[14:13] 27 tn Grk “their deeds will follow with them.”
[14:14] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 28 tn Grk “and behold, a white cloud.”
[14:14] 29 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] 30 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 31 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 31 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 35 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 36 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 37 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] 39 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] 40 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] 41 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 42 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] 43 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 37 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 38 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] 39 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] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 40 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 41 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] 42 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] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 42 tn Grk “seven plagues – the last ones.”
[15:2] 43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 44 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 45 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 46 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 47 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] 48 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 45 tn Here καί (kai) has not been translated.
[15:3] 46 tn See the note on the word “servants” in 1:1.
[15:3] 47 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 48 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] 49 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 50 tc Certain
[15:4] 48 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] 49 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 50 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] 49 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 50 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] 51 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).
[15:6] 51 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] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 55 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] 57 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 58 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 59 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] 60 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 62 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 63 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 61 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 62 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 63 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 64 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 65 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 66 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 67 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 67 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] 68 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 70 tn Grk “the altar saying.”
[16:7] 71 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] 71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 72 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 73 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 73 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 74 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 75 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] 76 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 77 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 75 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 76 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 77 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 78 tn Grk “his kingdom became dark.”
[16:10] 79 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 80 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 81 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 77 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] 78 tn Or “ulcerated sores” (see 16:2).
[16:11] 79 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 80 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 79 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 80 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 81 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 82 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 83 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] 81 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 82 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 83 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] 84 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] 85 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] 86 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] 87 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] 87 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] 88 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 89 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 90 tc There are many variations in the spelling of this name among the Greek
[16:17] 89 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 90 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 91 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 92 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] 93 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 93 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 94 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 96 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 97 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] 98 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] 95 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 97 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] 97 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] 98 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] 99 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] 100 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 101 tn Grk “the plague of it.”
[16:21] 102 tn Grk “since the plague of it was exceedingly great.”
[17:1] 99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 100 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] 101 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] 101 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] 103 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] 104 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] 106 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 105 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] 106 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 107 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 108 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] 109 tc Several
[17:5] 107 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 108 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] 109 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] 110 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 111 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 111 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 112 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] 113 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] 114 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 115 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] 115 tn Grk “Here is the mind that has wisdom.”
[17:9] 116 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] 117 tn That is, one currently reigns.
[17:11] 119 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 121 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 122 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 123 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 125 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 128 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 129 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] 129 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 130 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] 131 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] 132 tn Or “his intent.”
[17:17] 133 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 134 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 135 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 136 tn Or “completed.”
[17:18] 133 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:1] 135 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 137 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 138 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] 139 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] 140 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] 139 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 140 tc ‡ Several
[18:3] 141 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 142 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] 141 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 143 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] 144 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 145 tn That is, remembered her sins to execute judgment on them.
[18:6] 145 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] 146 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 147 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 148 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] 149 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 149 tn Grk “For this reason, her plagues will come.”
[18:8] 150 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] 151 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 152 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 151 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 152 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] 153 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] 153 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] 155 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 156 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] 157 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] 158 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] 159 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 160 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] 159 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] 160 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 161 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 162 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] 163 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] 164 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] 161 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] 162 tn Grk “you desired in your soul.”
[18:14] 163 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 164 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] 165 tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
[18:15] 163 tn Grk “the merchants [sellers] of these things.”
[18:15] 164 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] 165 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 166 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 167 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] 168 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] 169 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] 170 tn Grk “and as many as.”
[18:18] 169 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 170 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] 171 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] 172 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] 173 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] 174 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.
[18:21] 175 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 176 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] 177 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] 177 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 178 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 179 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] 180 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] 179 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 180 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] 181 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 182 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 183 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:2] 183 tn Compare the similar phrase in Rev 16:7.
[19:2] 184 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] 185 tn See the note on the word “servants” in 1:1.
[19:2] 186 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 185 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 186 tn Or “her smoke ascends forever and ever.”
[19:4] 187 tn Grk “creatures fell down.” 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.”
