Discovery BoxRevelation 16:1
Context16:1 Then 1 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.” 2
Revelation 10:1-11
Context10:1 Then 3 I saw another powerful angel descending from heaven, wrapped 4 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 5 10:2 He held 6 in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 10:3 Then 7 he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 10:4 When the seven thunders spoke, I was preparing to write, but 8 just then 9 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 10 the angel I saw standing on the sea and on the land raised his right hand to heaven 10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! 11 10:7 But in the days 12 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 13 just as he has 14 proclaimed to his servants 15 the prophets.” 10:8 Then 16 the voice I had heard from heaven began to speak 17 to me 18 again, 19 “Go and take the open 20 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 21 I went to the angel and asked him to give me the little scroll. He 22 said to me, “Take the scroll 23 and eat it. It 24 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 25 I took the little scroll from the angel’s hand and ate it, and it did taste 26 as sweet as honey in my mouth, but 27 when I had eaten it, my stomach became bitter. 10:11 Then 28 they 29 told me: “You must prophesy again about many peoples, nations, 30 languages, and kings.”
Revelation 16:1-21
Context16:1 Then 31 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.” 32 16:2 So 33 the first angel 34 went and poured out his bowl on the earth. Then 35 ugly and painful sores 36 appeared on the people 37 who had the mark of the beast and who worshiped his image.
16:3 Next, 38 the second angel 39 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 40 the third angel 41 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 42 I heard the angel of the waters saying:
“You are just 43 – the one who is and who was,
the Holy One – because you have passed these judgments, 44
16:6 because they poured out the blood of your saints and prophets,
so 45 you have given them blood to drink. They got what they deserved!” 46
16:7 Then 47 I heard the altar reply, 48 “Yes, Lord God, the All-Powerful, 49 your judgments are true and just!”
16:8 Then 50 the fourth angel 51 poured out his bowl on the sun, and it was permitted to scorch people 52 with fire. 16:9 Thus 53 people 54 were scorched by the terrible heat, 55 yet 56 they blasphemed the name of God, who has ruling authority 57 over these plagues, and they would not repent and give him glory.
16:10 Then 58 the fifth angel 59 poured out his bowl on the throne of the beast so that 60 darkness covered his kingdom, 61 and people 62 began to bite 63 their tongues because 64 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 65 and because of their sores, 66 but nevertheless 67 they still refused to repent 68 of their deeds.
16:12 Then 69 the sixth angel 70 poured out his bowl on the great river Euphrates and dried up its water 71 to prepare the way 72 for the kings from the east. 73 16:13 Then 74 I saw three unclean spirits 75 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 76 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 77
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 78 his clothes so that he will not have to walk around naked and his shameful condition 79 be seen.) 80
16:16 Now 81 the spirits 82 gathered the kings and their armies 83 to the place that is called Armageddon 84 in Hebrew.
16:17 Finally 85 the seventh angel 86 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 87 there were flashes of lightning, roaring, 88 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 89 has been on the earth, so tremendous was that earthquake. 16:19 The 90 great city was split into three parts and the cities of the nations 91 collapsed. 92 So 93 Babylon the great was remembered before God, and was given the cup 94 filled with the wine made of God’s furious wrath. 95 16:20 Every 96 island fled away 97 and no mountains could be found. 98 16:21 And gigantic hailstones, weighing about a hundred pounds 99 each, fell from heaven 100 on people, 101 but they 102 blasphemed God because of the plague of hail, since it 103 was so horrendous. 104
Revelation 18:1--19:21
Context18:1 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. 105 18:2 He 106 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 107 has become a lair for demons,
a haunt 108 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 109
18:3 For all the nations 110 have fallen 111 from
the wine of her immoral passion, 112
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.” 113
18:4 Then 114 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 115 up all the way to heaven 116 and God has remembered 117 her crimes. 118 18:6 Repay her the same way she repaid others; 119 pay her back double 120 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 121 she exalted herself and lived in sensual luxury, 122 to this extent give her torment and grief because she said to herself, 123 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 124 in a single day: disease, 125 mourning, 126 and famine, and she will be burned down 127 with fire, because the Lord God who judges her is powerful!”
18:9 Then 128 the kings of the earth who committed immoral acts with her and lived in sensual luxury 129 with her will weep and wail for her when they see the smoke from the fire that burns her up. 130 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 131 has come!”
18:11 Then 132 the merchants of the earth will weep and mourn for her because no one buys their cargo 133 any longer – 18:12 cargo such as gold, silver, 134 precious stones, pearls, fine linen, purple cloth, silk, 135 scarlet cloth, 136 all sorts of things made of citron wood, 137 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 138 incense, perfumed ointment, 139 frankincense, 140 wine, olive oil and costly flour, 141 wheat, cattle and sheep, horses and four-wheeled carriages, 142 slaves and human lives. 143
18:14 (The ripe fruit 144 you greatly desired 145
has gone from you,
and all your luxury 146 and splendor 147
have gone from you –
they will never ever be found again!) 148
18:15 The merchants who sold 149 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 150 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 151
and adorned with gold, 152 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 153
And every ship’s captain, 154 and all who sail along the coast 155 – seamen, and all who 156 make their living from the sea, stood a long way off 18:18 and began to shout 157 when they saw the smoke from the fire that burned her up, 158 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 159
“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!” 160
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 161 against her on your behalf!) 162
18:21 Then 163 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 164
Babylon the great city will be thrown down 165
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 166 again.
No 167 craftsman 168 who practices any trade
will ever be found in you again;
the noise of a mill 169 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 170 were deceived by your magic spells! 171
18:24 The 172 blood of the saints and prophets was found in her, 173
along with the blood 174 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. 175
For he has judged 176 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 177 poured out by her own hands!” 178
19:3 Then 179 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 180 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 181 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 182 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 183 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: 184
“Hallelujah!
For the Lord our God, 185 the All-Powerful, 186 reigns!
19:7 Let us rejoice 187 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” 188 (for the fine linen is the righteous deeds of the saints). 189
19:9 Then 190 the angel 191 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 192 I threw myself down 193 at his feet to worship him, but 194 he said, “Do not do this! 195 I am only 196 a fellow servant 197 with you and your brothers 198 who hold to the testimony about 199 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 200 I saw heaven opened and here came 201 a white horse! The 202 one riding it was called “Faithful” and “True,” and with justice 203 he judges and goes to war. 19:12 His eyes are like a fiery 204 flame and there are many diadem crowns 205 on his head. He has 206 a name written 207 that no one knows except himself. 19:13 He is dressed in clothing dipped 208 in blood, and he is called 209 the Word of God. 19:14 The 210 armies that are in heaven, dressed in white, clean, fine linen, 211 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 212 He 213 will rule 214 them with an iron rod, 215 and he stomps the winepress 216 of the furious 217 wrath of God, the All-Powerful. 218 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 219 I saw one angel standing in 220 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 221
“Come, gather around for the great banquet 222 of God,
19:18 to eat 223 your fill 224 of the flesh of kings,
the flesh of generals, 225
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 226
and small and great!”
19:19 Then 227 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 228 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 229 – 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. 230 19:21 The 231 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 232 themselves with their flesh.
Revelation 21:1-27
Context21:1 Then 233 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 234 and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence 235 of God is among human beings. 236 He 237 will live among them, and they will be his people, and God himself will be with them. 238 21:4 He 239 will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” 240
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 241 he said to me, “Write it down, 242 because these words are reliable 243 and true.” 21:6 He also said to me, “It is done! 244 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 245 free of charge 246 from the spring of the water of life. 21:7 The one who conquers 247 will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 248 idol worshipers, 249 and all those who lie, their place 250 will be in the lake that burns with fire and sulfur. 251 That 252 is the second death.”
21:9 Then 253 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 254 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 255 he took me away in the Spirit 256 to a huge, majestic mountain 257 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 258 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 259 21:12 It has 260 a massive, high wall 261 with twelve gates, 262 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 263 are written on the gates. 264 21:13 There are 265 three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. 266 21:14 The 267 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
21:15 The angel 268 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 269 the city is laid out as a square, 270 its length and width the same. He 271 measured the city with the measuring rod 272 at fourteen hundred miles 273 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 274 according to human measurement, which is also the angel’s. 275 21:18 The city’s 276 wall is made 277 of jasper and the city is pure gold, like transparent glass. 278 21:19 The foundations of the city’s wall are decorated 279 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 280 the fourth emerald, 21:20 the fifth onyx, 281 the sixth carnelian, 282 the seventh chrysolite, 283 the eighth beryl, 284 the ninth topaz, the tenth chrysoprase, 285 the eleventh jacinth, 286 and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The 287 main street 288 of the city is pure gold, like transparent glass.
21:22 Now 289 I saw no temple in the city, because the Lord God – the All-Powerful 290 – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations 291 will walk by its light and the kings of the earth will bring their grandeur 292 into it. 21:25 Its gates will never be closed during the day 293 (and 294 there will be no night there). 295 21:26 They will bring the grandeur and the wealth 296 of the nations 297 into it, 21:27 but 298 nothing ritually unclean 299 will ever enter into it, nor anyone who does what is detestable 300 or practices falsehood, 301 but only those whose names 302 are written in the Lamb’s book of life.
[16:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 2 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[10:1] 3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 5 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 5 tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[10:3] 7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 9 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 10 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 13 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 15 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 16 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 17 tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
[10:7] 18 tn See the note on the word “servants” in 1:1.
[10:8] 17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 18 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 19 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.”
[10:8] 20 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 21 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 19 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 21 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[10:9] 22 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 21 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 22 tn Grk “it was.” The idea of taste is implied.
[10:10] 23 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 24 tn The referent of “they” is not clear in the Greek text.
[10:11] 25 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[16:1] 25 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 26 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 27 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] 28 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 30 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 31 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 29 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 30 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 32 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 33 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 34 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 35 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 35 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] 36 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 38 tn Grk “the altar saying.”
[16:7] 39 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] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 40 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 41 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 41 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 42 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 43 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] 44 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 45 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 44 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 45 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 46 tn Grk “his kingdom became dark.”
[16:10] 47 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 48 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 49 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 45 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] 46 tn Or “ulcerated sores” (see 16:2).
[16:11] 47 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 48 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 48 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 49 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 50 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 51 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] 49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 50 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 51 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] 52 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] 53 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] 54 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] 55 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] 55 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] 56 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 57 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 58 tc There are many variations in the spelling of this name among the Greek
[16:17] 57 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 58 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 59 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 60 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] 61 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 61 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 62 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 64 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 65 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] 66 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] 63 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 65 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] 65 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] 66 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] 67 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] 68 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 69 tn Grk “the plague of it.”
[16:21] 70 tn Grk “since the plague of it was exceedingly great.”
[18:1] 67 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 69 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 70 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] 71 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] 72 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] 71 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 72 tc ‡ Several
[18:3] 73 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 74 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] 73 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 75 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] 76 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 77 tn That is, remembered her sins to execute judgment on them.
[18:6] 77 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] 78 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 79 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 80 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] 81 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 81 tn Grk “For this reason, her plagues will come.”
[18:8] 82 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] 83 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 84 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 83 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 84 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] 85 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] 85 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] 87 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 88 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] 89 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] 90 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] 91 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 92 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] 91 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] 92 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 93 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 94 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] 95 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] 96 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] 93 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] 94 tn Grk “you desired in your soul.”
[18:14] 95 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 96 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] 97 tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
[18:15] 95 tn Grk “the merchants [sellers] of these things.”
[18:15] 96 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] 97 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 98 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 99 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] 100 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] 101 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] 102 tn Grk “and as many as.”
[18:18] 101 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 102 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] 103 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] 104 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] 105 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] 106 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] 107 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 108 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] 109 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] 109 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 110 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 111 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] 112 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] 111 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 112 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] 113 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 114 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 115 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:2] 115 tn Compare the similar phrase in Rev 16:7.
[19:2] 116 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] 117 tn See the note on the word “servants” in 1:1.
[19:2] 118 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 117 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 118 tn Or “her smoke ascends forever and ever.”
[19:4] 119 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] 121 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 124 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] 125 tc Several
[19:6] 126 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] 125 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 127 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] 128 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 129 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 130 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 131 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 132 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] 133 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 134 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] 135 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] 136 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 137 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] 138 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] 133 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 134 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 135 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] 136 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] 135 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 136 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[19:12] 137 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] 138 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] 137 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] 138 tn Grk “the name of him is called.”
[19:14] 139 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 140 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] 141 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 142 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 143 tn Grk “will shepherd.”
[19:15] 144 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[19:15] 145 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] 146 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] 147 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] 143 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 144 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 145 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] 146 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 145 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 146 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 147 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] 148 tn See the note on the word “servants” in 1:1.
[19:19] 147 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 149 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] 150 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] 151 tn Traditionally, “brimstone.”
[19:21] 151 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 152 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).”
[21:1] 153 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 154 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:3] 155 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 156 tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).
[21:3] 157 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:3] 158 tc ‡ Most
[21:4] 157 tn Grk “God, and he.” 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.
[21:4] 158 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:5] 159 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 160 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 161 tn Or “It has happened.”
[21:6] 162 tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 163 tn Or “as a free gift” (see L&N 57.85).
[21:7] 163 tn Or “who is victorious”; traditionally, “who overcomes.”
[21:8] 165 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.”
[21:8] 166 tn Grk “idolaters.”
[21:8] 167 tn Grk “their share.”
[21:8] 168 tn Traditionally, “brimstone.”
[21:8] 169 tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
[21:9] 167 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:9] 168 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.
[21:10] 169 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
[21:10] 170 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).
[21:10] 171 tn Grk “to a mountain great and high.”
[21:11] 171 tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.
[21:11] 172 tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”
[21:12] 173 tn Grk “jasper, having.” Here a new sentence was started in the translation.
[21:12] 174 tn Grk “a (city) wall great and high.”
[21:12] 175 tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”
[21:12] 176 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
[21:12] 177 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
[21:13] 175 tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
[21:13] 176 tn The word “side” has been supplied four times in this verse for clarity.
[21:14] 177 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:15] 179 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
[21:16] 181 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
[21:16] 182 tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”
[21:16] 183 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:16] 184 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
[21:16] 185 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
[21:17] 183 tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
[21:17] 184 tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.
[21:18] 185 tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[21:18] 186 tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.
[21:18] 187 tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).
[21:19] 187 tn The perfect participle here has been translated as an intensive (resultative) perfect.
[21:19] 188 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
[21:20] 189 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
[21:20] 190 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
[21:20] 191 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
[21:20] 192 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
[21:20] 193 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
[21:20] 194 sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.
[21:21] 191 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 192 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[21:22] 193 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
[21:22] 194 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.”
[21:24] 195 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 196 tn Or “splendor”; Grk “glory.”
[21:25] 197 tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
[21:25] 198 tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.
[21:25] 199 tn The clause has virtually the force of a parenthetical comment.
[21:26] 199 tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
[21:26] 200 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 201 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 202 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
[21:27] 203 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 204 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
[21:27] 205 tn Grk “those who are written”; the word “names” is implied.
