Wahyu 14:17--16:21
Konteks14:17 Then 1 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 2 angel, who was in charge of 3 the fire, came from the altar and called in a loud voice to the angel 4 who had the sharp sickle, “Use 5 your sharp sickle and gather 6 the clusters of grapes 7 off the vine of the earth, 8 because its grapes 9 are now ripe.” 10 14:19 So 11 the angel swung his sickle over the earth and gathered the grapes from the vineyard 12 of the earth and tossed them into the great 13 winepress of the wrath of God. 14:20 Then 14 the winepress was stomped 15 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 16 for a distance of almost two hundred miles. 17
15:1 Then 18 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 19 (they are final because in them God’s anger is completed).
15:2 Then 20 I saw something like a sea of glass 21 mixed with fire, and those who had conquered 22 the beast and his image and the number of his name. They were standing 23 by 24 the sea of glass, holding harps given to them by God. 25 15:3 They 26 sang the song of Moses the servant 27 of God and the song of the Lamb: 28
“Great and astounding are your deeds,
Lord God, the All-Powerful! 29
Just 30 and true are your ways,
King over the nations! 31
15:4 Who will not fear you, O Lord,
and glorify 32 your name, because you alone are holy? 33
All nations 34 will come and worship before you
for your righteous acts 35 have been revealed.”
15:5 After 36 these things I looked, and the temple (the tent 37 of the testimony) 38 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 39 around their chests. 15:7 Then 40 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 41 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 42 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 43 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.” 44 16:2 So 45 the first angel 46 went and poured out his bowl on the earth. Then 47 ugly and painful sores 48 appeared on the people 49 who had the mark of the beast and who worshiped his image.
16:3 Next, 50 the second angel 51 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 52 the third angel 53 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 54 I heard the angel of the waters saying:
“You are just 55 – the one who is and who was,
the Holy One – because you have passed these judgments, 56
16:6 because they poured out the blood of your saints and prophets,
so 57 you have given them blood to drink. They got what they deserved!” 58
16:7 Then 59 I heard the altar reply, 60 “Yes, Lord God, the All-Powerful, 61 your judgments are true and just!”
16:8 Then 62 the fourth angel 63 poured out his bowl on the sun, and it was permitted to scorch people 64 with fire. 16:9 Thus 65 people 66 were scorched by the terrible heat, 67 yet 68 they blasphemed the name of God, who has ruling authority 69 over these plagues, and they would not repent and give him glory.
16:10 Then 70 the fifth angel 71 poured out his bowl on the throne of the beast so that 72 darkness covered his kingdom, 73 and people 74 began to bite 75 their tongues because 76 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 77 and because of their sores, 78 but nevertheless 79 they still refused to repent 80 of their deeds.
16:12 Then 81 the sixth angel 82 poured out his bowl on the great river Euphrates and dried up its water 83 to prepare the way 84 for the kings from the east. 85 16:13 Then 86 I saw three unclean spirits 87 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 88 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 89
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 90 his clothes so that he will not have to walk around naked and his shameful condition 91 be seen.) 92
16:16 Now 93 the spirits 94 gathered the kings and their armies 95 to the place that is called Armageddon 96 in Hebrew.
16:17 Finally 97 the seventh angel 98 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 99 there were flashes of lightning, roaring, 100 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 101 has been on the earth, so tremendous was that earthquake. 16:19 The 102 great city was split into three parts and the cities of the nations 103 collapsed. 104 So 105 Babylon the great was remembered before God, and was given the cup 106 filled with the wine made of God’s furious wrath. 107 16:20 Every 108 island fled away 109 and no mountains could be found. 110 16:21 And gigantic hailstones, weighing about a hundred pounds 111 each, fell from heaven 112 on people, 113 but they 114 blasphemed God because of the plague of hail, since it 115 was so horrendous. 116
[14:17] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 3 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 4 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
[14:18] 6 tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”
[14:18] 7 tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”
[14:18] 8 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 9 tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”
[14:18] 10 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 12 tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).
[14:19] 13 tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).
[14:20] 14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 15 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 16 tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”
[14:20] 17 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
[15:1] 18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 19 tn Grk “seven plagues – the last ones.”
[15:2] 20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 21 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 22 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 23 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 24 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] 25 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 26 tn Here καί (kai) has not been translated.
[15:3] 27 tn See the note on the word “servants” in 1:1.
[15:3] 28 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 29 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] 30 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 31 tc Certain
[15:4] sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.
[15:4] 33 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] 34 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 35 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] 36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 37 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] 38 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).
[15:5] sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.
[15:6] 39 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] 40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 42 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] 43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 44 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 45 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] 46 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 48 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 49 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 50 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 51 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 52 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 53 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 54 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 55 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 56 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 57 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] 58 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 59 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 60 tn Grk “the altar saying.”
[16:7] 61 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] 62 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 63 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 64 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 65 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 66 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 67 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] 68 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 69 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 70 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 71 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 72 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 73 tn Grk “his kingdom became dark.”
[16:10] 74 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 75 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 76 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 77 tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”
[16:11] 78 tn Or “ulcerated sores” (see 16:2).
[16:11] 79 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 80 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 81 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 82 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 83 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 84 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 85 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] 86 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 87 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 88 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] 89 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] 90 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] 91 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] 92 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] 93 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] 94 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 95 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 96 tc There are many variations in the spelling of this name among the Greek
[16:16] tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.
[16:17] 97 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 98 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 100 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] 101 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 102 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 103 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 105 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 106 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] 107 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] 108 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 110 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] 111 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] 112 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] 113 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] 114 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 115 tn Grk “the plague of it.”
[16:21] 116 tn Grk “since the plague of it was exceedingly great.”
