Discovery BoxRevelation 15:1--20:15
Context15:1 Then 1 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 2 (they are final because in them God’s anger is completed).
15:2 Then 3 I saw something like a sea of glass 4 mixed with fire, and those who had conquered 5 the beast and his image and the number of his name. They were standing 6 by 7 the sea of glass, holding harps given to them by God. 8 15:3 They 9 sang the song of Moses the servant 10 of God and the song of the Lamb: 11
“Great and astounding are your deeds,
Lord God, the All-Powerful! 12
Just 13 and true are your ways,
King over the nations! 14
15:4 Who will not fear you, O Lord,
and glorify 15 your name, because you alone are holy? 16
All nations 17 will come and worship before you
for your righteous acts 18 have been revealed.”
15:5 After 19 these things I looked, and the temple (the tent 20 of the testimony) 21 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 22 around their chests. 15:7 Then 23 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 24 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 25 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 26 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.” 27 16:2 So 28 the first angel 29 went and poured out his bowl on the earth. Then 30 ugly and painful sores 31 appeared on the people 32 who had the mark of the beast and who worshiped his image.
16:3 Next, 33 the second angel 34 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 35 the third angel 36 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 37 I heard the angel of the waters saying:
“You are just 38 – the one who is and who was,
the Holy One – because you have passed these judgments, 39
16:6 because they poured out the blood of your saints and prophets,
so 40 you have given them blood to drink. They got what they deserved!” 41
16:7 Then 42 I heard the altar reply, 43 “Yes, Lord God, the All-Powerful, 44 your judgments are true and just!”
16:8 Then 45 the fourth angel 46 poured out his bowl on the sun, and it was permitted to scorch people 47 with fire. 16:9 Thus 48 people 49 were scorched by the terrible heat, 50 yet 51 they blasphemed the name of God, who has ruling authority 52 over these plagues, and they would not repent and give him glory.
16:10 Then 53 the fifth angel 54 poured out his bowl on the throne of the beast so that 55 darkness covered his kingdom, 56 and people 57 began to bite 58 their tongues because 59 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 60 and because of their sores, 61 but nevertheless 62 they still refused to repent 63 of their deeds.
16:12 Then 64 the sixth angel 65 poured out his bowl on the great river Euphrates and dried up its water 66 to prepare the way 67 for the kings from the east. 68 16:13 Then 69 I saw three unclean spirits 70 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 71 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 72
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 73 his clothes so that he will not have to walk around naked and his shameful condition 74 be seen.) 75
16:16 Now 76 the spirits 77 gathered the kings and their armies 78 to the place that is called Armageddon 79 in Hebrew.
16:17 Finally 80 the seventh angel 81 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 82 there were flashes of lightning, roaring, 83 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 84 has been on the earth, so tremendous was that earthquake. 16:19 The 85 great city was split into three parts and the cities of the nations 86 collapsed. 87 So 88 Babylon the great was remembered before God, and was given the cup 89 filled with the wine made of God’s furious wrath. 90 16:20 Every 91 island fled away 92 and no mountains could be found. 93 16:21 And gigantic hailstones, weighing about a hundred pounds 94 each, fell from heaven 95 on people, 96 but they 97 blasphemed God because of the plague of hail, since it 98 was so horrendous. 99
17:1 Then 100 one of the seven angels who had the seven bowls came and spoke to me. 101 “Come,” he said, “I will show you the condemnation and punishment 102 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.” 103 17:3 So 104 he carried me away in the Spirit 105 to a wilderness, 106 and there 107 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 108 the woman was dressed in purple and scarlet clothing, 109 and adorned with gold, 110 precious stones, and pearls. She held 111 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 112 17:5 On 113 her forehead was written a name, a mystery: 114 “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. 115 I 116 was greatly astounded 117 when I saw her. 17:7 But 118 the angel said to me, “Why are you astounded? I will interpret 119 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 120 and then go to destruction. The 121 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 122 the beast was, and is not, but is to come. 17:9 (This requires 123 a mind that has wisdom.) The seven heads are seven mountains 124 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 125 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 126 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 127 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 128 as kings with the beast for one hour. 17:13 These kings 129 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 130 the Lamb are the called, chosen, and faithful.”
17:15 Then 131 the angel 132 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 133 nations, and languages. 17:16 The 134 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 135 will consume her flesh and burn her up with fire. 136 17:17 For God has put into their minds 137 to carry out his purpose 138 by making 139 a decision 140 to give their royal power 141 to the beast until the words of God are fulfilled. 142 17:18 As for 143 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. 144 18:2 He 145 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 146 has become a lair for demons,
a haunt 147 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 148
18:3 For all the nations 149 have fallen 150 from
the wine of her immoral passion, 151
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.” 152
18:4 Then 153 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 154 up all the way to heaven 155 and God has remembered 156 her crimes. 157 18:6 Repay her the same way she repaid others; 158 pay her back double 159 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 160 she exalted herself and lived in sensual luxury, 161 to this extent give her torment and grief because she said to herself, 162 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 163 in a single day: disease, 164 mourning, 165 and famine, and she will be burned down 166 with fire, because the Lord God who judges her is powerful!”
18:9 Then 167 the kings of the earth who committed immoral acts with her and lived in sensual luxury 168 with her will weep and wail for her when they see the smoke from the fire that burns her up. 169 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 170 has come!”
18:11 Then 171 the merchants of the earth will weep and mourn for her because no one buys their cargo 172 any longer – 18:12 cargo such as gold, silver, 173 precious stones, pearls, fine linen, purple cloth, silk, 174 scarlet cloth, 175 all sorts of things made of citron wood, 176 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 177 incense, perfumed ointment, 178 frankincense, 179 wine, olive oil and costly flour, 180 wheat, cattle and sheep, horses and four-wheeled carriages, 181 slaves and human lives. 182
18:14 (The ripe fruit 183 you greatly desired 184
has gone from you,
and all your luxury 185 and splendor 186
have gone from you –
they will never ever be found again!) 187
18:15 The merchants who sold 188 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 189 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 190
and adorned with gold, 191 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 192
And every ship’s captain, 193 and all who sail along the coast 194 – seamen, and all who 195 make their living from the sea, stood a long way off 18:18 and began to shout 196 when they saw the smoke from the fire that burned her up, 197 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 198
“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!” 199
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 200 against her on your behalf!) 201
18:21 Then 202 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 203
Babylon the great city will be thrown down 204
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 205 again.
No 206 craftsman 207 who practices any trade
will ever be found in you again;
the noise of a mill 208 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 209 were deceived by your magic spells! 210
18:24 The 211 blood of the saints and prophets was found in her, 212
along with the blood 213 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. 214
For he has judged 215 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 216 poured out by her own hands!” 217
19:3 Then 218 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 219 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 220 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 221 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 222 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 223
“Hallelujah!
For the Lord our God, 224 the All-Powerful, 225 reigns!
19:7 Let us rejoice 226 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
19:8 She was permitted to be dressed in bright, clean, fine linen” 227 (for the fine linen is the righteous deeds of the saints). 228
19:9 Then 229 the angel 230 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So 231 I threw myself down 232 at his feet to worship him, but 233 he said, “Do not do this! 234 I am only 235 a fellow servant 236 with you and your brothers 237 who hold to the testimony about 238 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 239 I saw heaven opened and here came 240 a white horse! The 241 one riding it was called “Faithful” and “True,” and with justice 242 he judges and goes to war. 19:12 His eyes are like a fiery 243 flame and there are many diadem crowns 244 on his head. He has 245 a name written 246 that no one knows except himself. 19:13 He is dressed in clothing dipped 247 in blood, and he is called 248 the Word of God. 19:14 The 249 armies that are in heaven, dressed in white, clean, fine linen, 250 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 251 He 252 will rule 253 them with an iron rod, 254 and he stomps the winepress 255 of the furious 256 wrath of God, the All-Powerful. 257 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 258 I saw one angel standing in 259 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 260
“Come, gather around for the great banquet 261 of God,
19:18 to eat 262 your fill 263 of the flesh of kings,
the flesh of generals, 264
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 265
and small and great!”
19:19 Then 266 I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now 267 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 268 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 269 19:21 The 270 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 271 themselves with their flesh.
20:1 Then 272 I saw an angel descending from heaven, holding 273 in his hand the key to the abyss and a huge chain. 20:2 He 274 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 275 then 276 threw him into the abyss and locked 277 and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)
20:4 Then 278 I saw thrones and seated on them were those who had been given authority to judge. 279 I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These 280 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 281 came to life 282 and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) 283 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 284 in the first resurrection. The second death has no power over them, 285 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 286 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 287 the nations at the four corners of the earth, Gog and Magog, 288 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 289 20:9 They 290 went up 291 on the broad plain of the earth 292 and encircled 293 the camp 294 of the saints and the beloved city, but 295 fire came down from heaven and devoured them completely. 296 20:10 And the devil who deceived 297 them was thrown into the lake of fire and sulfur, 298 where the beast and the false prophet are 299 too, and they will be tormented there day and night forever and ever.
20:11 Then 300 I saw a large 301 white throne and the one who was seated on it; the earth and the heaven 302 fled 303 from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then 304 books were opened, and another book was opened – the book of life. 305 So 306 the dead were judged by what was written in the books, according to their deeds. 307 20:13 The 308 sea gave up the dead that were in it, and Death 309 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 310 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 311 anyone’s name 312 was not found written in the book of life, that person 313 was thrown into the lake of fire.
[15:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 2 tn Grk “seven plagues – the last ones.”
[15:2] 3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 4 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 5 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 6 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 7 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] 8 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 9 tn Here καί (kai) has not been translated.
[15:3] 10 tn See the note on the word “servants” in 1:1.
[15:3] 11 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 12 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] 13 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 14 tc Certain
[15:4] 16 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] 17 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 18 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] 19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 20 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] 21 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] 22 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] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 25 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] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 27 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 28 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] 29 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 31 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 32 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 33 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 34 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 36 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 37 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 38 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 39 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 40 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] 41 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 43 tn Grk “the altar saying.”
[16:7] 44 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] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 46 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 47 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 48 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 49 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 50 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] 51 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 52 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 54 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 55 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 56 tn Grk “his kingdom became dark.”
[16:10] 57 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 58 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 59 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 60 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] 61 tn Or “ulcerated sores” (see 16:2).
[16:11] 62 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 63 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 64 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 65 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 66 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 67 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 68 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] 69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 70 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 71 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] 72 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] 73 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] 74 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] 75 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] 76 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] 77 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 78 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 79 tc There are many variations in the spelling of this name among the Greek
[16:17] 80 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 81 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 82 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 83 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] 84 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 85 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 86 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 88 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 89 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] 90 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] 91 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 93 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] 94 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] 95 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] 96 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] 97 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 98 tn Grk “the plague of it.”
[16:21] 99 tn Grk “since the plague of it was exceedingly great.”
[17:1] 100 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 101 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] 102 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] 103 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] 104 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] 105 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] 107 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 108 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] 109 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 110 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 111 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] 112 tc Several
[17:5] 113 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 114 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] 115 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] 116 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 117 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 118 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 119 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] 120 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] 121 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 122 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] 123 tn Grk “Here is the mind that has wisdom.”
[17:9] 124 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] 125 tn That is, one currently reigns.
[17:11] 126 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 127 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 128 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 129 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 130 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 131 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 132 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 133 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] 134 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 135 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] 136 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] 138 tn Or “his intent.”
[17:17] 139 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 140 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 141 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 142 tn Or “completed.”
[17:18] 143 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:1] 144 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 145 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 146 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] 147 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] 148 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] 149 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 150 tc ‡ Several
[18:3] 151 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 152 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] 153 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 154 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] 155 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 156 tn That is, remembered her sins to execute judgment on them.
[18:6] 158 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] 159 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 160 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 161 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] 162 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 163 tn Grk “For this reason, her plagues will come.”
[18:8] 164 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] 165 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 166 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 167 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 168 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] 169 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] 170 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] 171 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 172 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] 173 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] 174 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] 175 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 176 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] 177 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] 178 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 179 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 180 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] 181 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] 182 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] 183 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] 184 tn Grk “you desired in your soul.”
[18:14] 185 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 186 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] 187 tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
[18:15] 188 tn Grk “the merchants [sellers] of these things.”
[18:15] 189 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] 190 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 191 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 192 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] 193 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] 194 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] 195 tn Grk “and as many as.”
[18:18] 196 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 197 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] 198 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] 199 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] 200 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] 201 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] 202 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 203 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] 204 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] 205 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 206 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 207 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] 208 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] 209 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 210 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] 211 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 212 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 213 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:2] 214 tn Compare the similar phrase in Rev 16:7.
[19:2] 215 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] 216 tn See the note on the word “servants” in 1:1.
[19:2] 217 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 218 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 219 tn Or “her smoke ascends forever and ever.”
[19:4] 220 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.”
[19:5] 221 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 222 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 223 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
[19:6] 224 tc Several
[19:6] 225 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
[19:7] 226 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 227 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”
[19:8] 228 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 229 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 230 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 231 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 232 tn Grk “I fell down at his feet.” 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.”
[19:10] 233 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 234 tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
[19:10] 235 tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.
[19:10] 236 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 237 tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[19:10] 238 tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”
[19:11] 239 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 240 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 241 tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.
[19:11] 242 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
[19:12] 243 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 244 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[19:12] 245 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[19:12] 246 tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.
[19:13] 247 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several
[19:13] 248 tn Grk “the name of him is called.”
[19:14] 249 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 250 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”
[19:15] 251 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 252 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 253 tn Grk “will shepherd.”
[19:15] 254 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[19:15] 255 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
[19:15] 256 tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) 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).
[19:15] 257 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.”
[19:17] 258 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 259 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 260 tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
[19:17] 261 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 262 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 263 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 264 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[19:18] 265 tn See the note on the word “servants” in 1:1.
[19:19] 266 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 267 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
[19:20] 268 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
[19:20] 269 tn Traditionally, “brimstone.”
[19:21] 270 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 271 tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”
[20:1] 272 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:1] 273 tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
[20:2] 274 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:3] 275 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
[20:3] 276 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:3] 277 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
[20:4] 278 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 279 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”
[20:4] 280 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
[20:4] 281 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 282 tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
[20:5] 283 sn This statement appears to be a parenthetical comment by the author.
[20:6] 284 tn Grk “who has a share.”
[20:6] 285 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.
[20:7] 286 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:8] 288 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 289 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 290 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 291 tn The shift here to past tense reflects the Greek text.
[20:9] 292 tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.
[20:9] 293 tn Or “surrounded.”
[20:9] 294 tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”
[20:9] 295 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 296 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[20:10] 298 tn Traditionally, “brimstone.”
[20:10] 299 tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.
[20:11] 300 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 301 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 302 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
[20:12] 304 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 305 tn Grk “another book was opened, which is of life.”
[20:12] 306 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 307 tn Grk “from the things written in the books according to their works.”
[20:13] 308 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 309 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 310 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:15] 311 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 312 tn The word “name” is not in the Greek text, but is implied.
[20:15] 313 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
