Wahyu 20:7-14
Konteks20:7 Now 1 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 2 the nations at the four corners of the earth, Gog and Magog, 3 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 4 20:9 They 5 went up 6 on the broad plain of the earth 7 and encircled 8 the camp 9 of the saints and the beloved city, but 10 fire came down from heaven and devoured them completely. 11 20:10 And the devil who deceived 12 them was thrown into the lake of fire and sulfur, 13 where the beast and the false prophet are 14 too, and they will be tormented there day and night forever and ever.
20:11 Then 15 I saw a large 16 white throne and the one who was seated on it; the earth and the heaven 17 fled 18 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 19 books were opened, and another book was opened – the book of life. 20 So 21 the dead were judged by what was written in the books, according to their deeds. 22 20:13 The 23 sea gave up the dead that were in it, and Death 24 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 25 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire.
Wahyu 21:22--22:5
Konteks21:22 Now 26 I saw no temple in the city, because the Lord God – the All-Powerful 27 – 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 28 will walk by its light and the kings of the earth will bring their grandeur 29 into it. 21:25 Its gates will never be closed during the day 30 (and 31 there will be no night there). 32 21:26 They will bring the grandeur and the wealth 33 of the nations 34 into it, 21:27 but 35 nothing ritually unclean 36 will ever enter into it, nor anyone who does what is detestable 37 or practices falsehood, 38 but only those whose names 39 are written in the Lamb’s book of life.
22:1 Then 40 the angel 41 showed me the river of the water of life – water as clear as crystal – pouring out 42 from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s 43 main street. 44 On each side 45 of the river is the tree of life producing twelve kinds 46 of fruit, yielding its fruit every month of the year. 47 Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, 48 and the throne of God and the Lamb will be in the city. 49 His 50 servants 51 will worship 52 him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.
[20:7] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:8] 3 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 4 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 6 tn The shift here to past tense reflects the Greek text.
[20:9] 7 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] 9 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] 10 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 11 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[20:10] 13 tn Traditionally, “brimstone.”
[20:10] 14 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] 15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 16 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 17 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.
[20:11] sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).
[20:12] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 20 tn Grk “another book was opened, which is of life.”
[20:12] 21 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 22 tn Grk “from the things written in the books according to their works.”
[20:13] 23 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 24 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 25 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:22] 26 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] 27 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] 28 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 29 tn Or “splendor”; Grk “glory.”
[21:25] 30 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] 31 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] 32 tn The clause has virtually the force of a parenthetical comment.
[21:26] 33 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] 34 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 35 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 36 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] 37 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 38 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] 39 tn Grk “those who are written”; the word “names” is implied.
[22:1] 40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:1] 41 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
[22:1] 42 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
[22:2] 43 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:2] 44 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[22:2] 45 tn Grk “From here and from there.”
[22:2] 46 tn Or “twelve crops” (one for each month of the year).
[22:2] 47 tn The words “of the year” are implied.
[22:3] 48 tn Or “be anything accursed” (L&N 33.474).
[22:3] 49 tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:3] 50 tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.
