Revelation 14:17

14:17 Then ¹  another angel came out of the temple in heaven, and he too had a sharp sickle.

Revelation 8:8

8:8 Then ²  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A ³  third of the sea became blood,

Revelation 9:13

9:13 Then ⁴  the sixth angel blew his trumpet, and I heard a single voice coming from the ⁵  horns on the golden altar that is before God,

Revelation 10:5

10:5 Then ⁶  the angel I saw standing on the sea and on the land raised his right hand to heaven

Revelation 8:5

8:5 Then ⁷  the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, ⁸  flashes of lightning, and an earthquake.

Revelation 8:10

8:10 Then ⁹  the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; ¹⁰  it landed ¹¹  on a third of the rivers and on the springs of water.

Revelation 9:1

9:1 Then ¹²  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ¹³  to the earth, and he was given the key to the shaft of the abyss. ¹⁴ 

Revelation 11:15

The Seventh Trumpet

11:15 Then ¹⁵  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ¹⁶ 

and he will reign for ever and ever.”

Revelation 14:8-9

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,

Revelation 14:19

14:19 So ²⁹  the angel swung his sickle over the earth and gathered the grapes from the vineyard ³⁰  of the earth and tossed them into the great ³¹  winepress of the wrath of God.

Revelation 17:7

17:7 But ³²  the angel said to me, “Why are you astounded? I will interpret ³³  for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her.

Revelation 18:21

18:21 Then ³⁴  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 ³⁵ 

Babylon the great city will be thrown down ³⁶ 

and it will never be found again!

Revelation 8:3

8:3 Another ³⁷  angel holding ³⁸  a golden censer ³⁹  came and was stationed ⁴⁰  at the altar. A ⁴¹  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Revelation 8:12

8:12 Then ⁴²  the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day ⁴³  and for a third of the night likewise.

Revelation 14:15

14:15 Then ⁴⁴  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ⁴⁵  your sickle and start to reap, ⁴⁶  because the time to reap has come, since the earth’s harvest is ripe!”

Revelation 14:18

14:18 Another ⁴⁷  angel, who was in charge of ⁴⁸  the fire, came from the altar and called in a loud voice to the angel ⁴⁹  who had the sharp sickle, “Use ⁵⁰  your sharp sickle and gather ⁵¹  the clusters of grapes ⁵²  off the vine of the earth, ⁵³  because its grapes ⁵⁴  are now ripe.” ⁵⁵ 

[14:17]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[8:8]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:8]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:13]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ⁴ tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[10:5]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ⁶ 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?…).”

[8:10]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:10]  ⁷ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[8:10]  ⁸ tn Grk “fell.”

[9:1]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:1]  ⁸ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  ⁹ 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.”

[11:15]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:8]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ¹⁰ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ¹¹ tn Grk “And another angel, a second.”

[14:8]  ¹² 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]  ¹³ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ¹⁴ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ¹⁵ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ¹⁶ 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]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ¹¹ tn Grk “And another angel, a third.”

[14:9]  ¹² tn Grk “followed them.”

[14:9]  ¹³ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:19]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ¹² 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]  ¹³ 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).

[17:7]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ¹³ 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.

[18:21]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:21]  ¹⁴ 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]  ¹⁵ 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.

[8:3]  ¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ¹⁵ tn Grk “having.”

[8:3]  ¹⁶ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ¹⁷ 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.

[8:3]  ¹⁸ 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.

[8:12]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  ¹⁶ tn Grk “the day did not shine [with respect to] the third of it.”

[14:15]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ¹⁷ tn Grk “Send out.”

[14:15]  ¹⁸ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:18]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ¹⁸ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ¹⁹ 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]  ²⁰ tn Grk “Send.”

[14:18]  ²¹ 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]  ²² 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]  ²³ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ²⁴ 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]  ²⁵ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”