Yeremia 25:12
Konteks25:12 “‘But when the seventy years are over, I will punish the king of Babylon and his nation 1 for their sins. I will make the land of Babylon 2 an everlasting ruin. 3 I, the Lord, affirm it! 4
Yeremia 50:27
Konteks50:27 Kill all her soldiers! 5
Let them be slaughtered! 6
They are doomed, 7 for their day of reckoning 8 has come,
the time for them to be punished.”
Mazmur 37:13
Konteks37:13 The Lord laughs in disgust 9 at them,
for he knows that their day is coming. 10
Mazmur 137:8-9
Konteks137:8 O daughter Babylon, soon to be devastated! 11
How blessed will be the one who repays you
for what you dished out to us! 12
137:9 How blessed will be the one who grabs your babies
and smashes them on a rock! 13
Yesaya 13:1
Konteks13:1 14 This is a message about Babylon that God revealed to Isaiah son of Amoz: 15
Yesaya 13:8-22
Konteks13:8 They panic –
cramps and pain seize hold of them
like those of a woman who is straining to give birth.
They look at one another in astonishment;
their faces are flushed red. 16
13:9 Look, the Lord’s day of judgment 17 is coming;
it is a day of cruelty and savage, raging anger, 18
and annihilating its sinners.
13:10 Indeed the stars in the sky and their constellations
no longer give out their light; 21
the sun is darkened as soon as it rises,
and the moon does not shine. 22
13:11 23 I will punish the world for its evil, 24
and wicked people for their sin.
I will put an end to the pride of the insolent,
I will bring down the arrogance of tyrants. 25
13:12 I will make human beings more scarce than pure gold,
and people more scarce 26 than gold from Ophir.
13:13 So I will shake the heavens, 27
and the earth will shake loose from its foundation, 28
because of the fury of the Lord who commands armies,
in the day he vents his raging anger. 29
13:14 Like a frightened gazelle 30
or a sheep with no shepherd,
each will turn toward home, 31
each will run to his homeland.
13:15 Everyone who is caught will be stabbed;
everyone who is seized 32 will die 33 by the sword.
13:16 Their children will be smashed to pieces before their very eyes;
their houses will be looted
and their wives raped.
13:17 Look, I am stirring up the Medes to attack them; 34
they are not concerned about silver,
nor are they interested in gold. 35
13:18 Their arrows will cut young men to ribbons; 36
they have no compassion on a person’s offspring, 37
they will not 38 look with pity on children.
13:19 Babylon, the most admired 39 of kingdoms,
the Chaldeans’ source of honor and pride, 40
will be destroyed by God
just as Sodom and Gomorrah were. 41
13:20 No one will live there again;
no one will ever reside there again. 42
No bedouin 43 will camp 44 there,
no shepherds will rest their flocks 45 there.
13:21 Wild animals will rest there,
the ruined 46 houses will be full of hyenas. 47
Ostriches will live there,
wild goats will skip among the ruins. 48
13:22 Wild dogs will yip in her ruined fortresses,
jackals will yelp in the once-splendid palaces. 49
Her time is almost up, 50
her days will not be prolonged. 51
Yesaya 14:22-23
Konteks14:22 “I will rise up against them,”
says the Lord who commands armies.
“I will blot out all remembrance of Babylon and destroy all her people, 52
including the offspring she produces,” 53
says the Lord.
14:23 “I will turn her into a place that is overrun with wild animals 54
and covered with pools of stagnant water.
I will get rid of her, just as one sweeps away dirt with a broom,” 55
says the Lord who commands armies.
Yesaya 21:9
Konteks21:9 Look what’s coming!
A charioteer,
a team of horses.” 56
When questioned, he replies, 57
“Babylon has fallen, fallen!
All the idols of her gods lie shattered on the ground!”
Yesaya 47:1-5
Konteks47:1 “Fall down! Sit in the dirt,
O virgin 58 daughter Babylon!
Sit on the ground, not on a throne,
O daughter of the Babylonians!
Indeed, 59 you will no longer be called delicate and pampered.
47:2 Pick up millstones and grind flour!
Remove your veil,
strip off your skirt,
expose your legs,
cross the streams!
47:3 Let your private parts be exposed!
Your genitals will be on display! 60
I will get revenge;
I will not have pity on anyone,” 61
47:4 says our protector –
the Lord who commands armies is his name,
the Holy One of Israel. 62
47:5 “Sit silently! Go to a hiding place, 63
O daughter of the Babylonians!
Indeed, 64 you will no longer be called ‘Queen of kingdoms.’
Daniel 5:25-31
Konteks5:25 “This is the writing that was inscribed: MENE, MENE, 65 TEQEL, and PHARSIN. 66 5:26 This is the interpretation of the words: 67 As for mene 68 – God has numbered your kingdom’s days and brought it to an end. 5:27 As for teqel – you are weighed on the balances and found to be lacking. 5:28 As for peres 69 – your kingdom is divided and given over to the Medes and Persians.”
5:29 Then, on Belshazzar’s orders, 70 Daniel was clothed in purple, a golden collar was placed around his neck, and he was proclaimed third ruler in the kingdom. 5:30 And in that very night Belshazzar, the Babylonian king, 71 was killed. 72 5:31 (6:1) 73 So Darius the Mede took control of the kingdom when he was about sixty-two years old.
Habakuk 2:7
Konteks2:7 Your creditors will suddenly attack; 74
those who terrify you will spring into action, 75
and they will rob you. 76
Zakharia 2:8-9
Konteks2:8 For the Lord who rules over all says to me that for his own glory 77 he has sent me to the nations that plundered you – for anyone who touches you touches the pupil 78 of his 79 eye. 2:9 “I am about to punish them 80 in such a way,” he says, “that they will be looted by their own slaves.” Then you will know that the Lord who rules over all has sent me.
Wahyu 13:5-10
Konteks13:5 The beast 81 was given a mouth speaking proud words 82 and blasphemies, and he was permitted 83 to exercise ruling authority 84 for forty-two months. 13:6 So 85 the beast 86 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 87 that is, those who dwell in heaven. 13:7 The beast 88 was permitted to go to war against the saints and conquer them. 89 He was given ruling authority 90 over every tribe, people, 91 language, and nation, 13:8 and all those who live on the earth will worship the beast, 92 everyone whose name has not been written since the foundation of the world 93 in the book of life belonging to the Lamb who was killed. 94 13:9 If anyone has an ear, he had better listen!
13:10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword, 95
then by the sword he must be killed.
This 96 requires steadfast endurance 97 and faith from the saints.
Wahyu 14:8
Konteks14:8 A 98 second 99 angel 100 followed the first, 101 declaring: 102 “Fallen, fallen is Babylon the great city! 103 She made all the nations 104 drink of the wine of her immoral passion.” 105
Wahyu 14:15-20
Konteks14:15 Then 106 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 107 your sickle and start to reap, 108 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 109 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 110 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 111 angel, who was in charge of 112 the fire, came from the altar and called in a loud voice to the angel 113 who had the sharp sickle, “Use 114 your sharp sickle and gather 115 the clusters of grapes 116 off the vine of the earth, 117 because its grapes 118 are now ripe.” 119 14:19 So 120 the angel swung his sickle over the earth and gathered the grapes from the vineyard 121 of the earth and tossed them into the great 122 winepress of the wrath of God. 14:20 Then 123 the winepress was stomped 124 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 125 for a distance of almost two hundred miles. 126
Wahyu 16:19
Konteks16:19 The 127 great city was split into three parts and the cities of the nations 128 collapsed. 129 So 130 Babylon the great was remembered before God, and was given the cup 131 filled with the wine made of God’s furious wrath. 132
Wahyu 17:16-17
Konteks17:16 The 133 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 134 will consume her flesh and burn her up with fire. 135 17:17 For God has put into their minds 136 to carry out his purpose 137 by making 138 a decision 139 to give their royal power 140 to the beast until the words of God are fulfilled. 141
Wahyu 18:2-8
Konteks18:2 He 142 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 143 has become a lair for demons,
a haunt 144 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 145
18:3 For all the nations 146 have fallen 147 from
the wine of her immoral passion, 148
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.” 149
18:4 Then 150 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 151 up all the way to heaven 152 and God has remembered 153 her crimes. 154 18:6 Repay her the same way she repaid others; 155 pay her back double 156 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 157 she exalted herself and lived in sensual luxury, 158 to this extent give her torment and grief because she said to herself, 159 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 160 in a single day: disease, 161 mourning, 162 and famine, and she will be burned down 163 with fire, because the Lord God who judges her is powerful!”
[25:12] 1 tn Heb “that nation.”
[25:12] 2 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for the use of the term “Chaldeans.”
[25:12] 3 tn Heb “I will visit upon the king of Babylon and upon that nation, oracle of the
[25:12] sn Compare Isa 13:19-22 and Jer 50:39-40.
[25:12] 4 tn Heb “Oracle of the
[50:27] 5 tn Heb “Kill all her young bulls.” Commentators are almost universally agreed that the reference to “young bulls” is figurative here for the princes and warriors (cf. BDB 831 s.v. פַּר 2.f, which compares Isa 34:7 and Ezek 39:18). This is virtually certain because of the reference to the time coming for them to be punished; this would scarcely fit literal bulls. For the verb rendered “kill” here see the translator’s note on v. 21.
[50:27] 6 tn Heb “Let them go down to the slaughter.”
[50:27] 7 tn Or “How terrible it will be for them”; Heb “Woe to them.” See the study note on 22:13 and compare the usage in 23:1; 48:1.
[50:27] 8 tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[37:13] 9 tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.
[37:13] 10 tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.
[137:8] 11 tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.
[137:8] 12 tn Heb “O the happiness of the one who repays you your wage which you paid to us.”
[137:9] 13 sn For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12; Isa 13:16; Hos 13:16; Nah 3:10.
[13:1] 14 sn Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.
[13:1] 15 tn Heb “The message [traditionally, “burden”] [about] Babylon which Isaiah son of Amoz saw.”
[13:8] 16 tn Heb “their faces are faces of flames.” Their faces are flushed with fear and embarrassment.
[13:9] 17 tn Heb “the day of the Lord.”
[13:9] 18 tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.
[13:9] 19 tn Heb “making desolate.”
[13:9] 20 tn Or “land” (KJV, NAB, NASB, NIV, NLT).
[13:10] 21 tn Heb “do not flash forth their light.”
[13:10] 22 tn Heb “does not shed forth its light.”
[13:11] 23 sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.
[13:11] 24 tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.
[13:11] 25 tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”
[13:12] 26 tn The verb is supplied in the translation from the first line. The verb in the first line (“I will make scarce”) does double duty in the parallel structure of the verse.
[13:13] 27 tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[13:13] 28 tn Heb “from its place” (so NAB, NASB, NIV, NCV).
[13:13] 29 tn Heb “and in the day of the raging of his anger.”
[13:14] 30 tn Or “like a gazelle being chased.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[13:14] 31 tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).
[13:15] 32 tn Heb “carried off,” i.e., grabbed from the fleeing crowd. See HALOT 764 s.v. ספה.
[13:15] 33 tn Heb “will fall” (so KJV, NIV, NRSV); NLT “will be run through with a sword.”
[13:17] 34 tn Heb “against them”; NLT “against Babylon.”
[13:17] 35 sn They cannot be bought off, for they have a lust for bloodshed.
[13:18] 36 tn Heb “and bows cut to bits young men.” “Bows” stands by metonymy for arrows.
[13:18] 37 tn Heb “the fruit of the womb.”
[13:18] 38 tn Heb “their eye does not.” Here “eye” is a metonymy for the whole person.
[13:19] 39 tn Or “most beautiful” (NCV, TEV).
[13:19] 40 tn Heb “the beauty of the pride of the Chaldeans.”
[13:19] sn The Chaldeans were a group of tribes who lived in southern Mesopotamia. The established the so-called neo-Babylonian empire in the late seventh century
[13:19] 41 tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7.
[13:20] 42 tn Heb “she will not be inhabited forever, and she will not be dwelt in to generation and generation (i.e., forever).” The Lord declares that Babylon, personified as a woman, will not be inhabited. In other words, her people will be destroyed and the Chaldean empire will come to a permanent end.
[13:20] 43 tn Or “Arab” (NAB, NASB, NIV); cf. CEV, NLT “nomads.”
[13:20] 44 tn יַהֵל (yahel) is probably a corrupted form of יֶאֱהַל (ye’ehal). See GKC 186 §68.k.
[13:20] 45 tn The words “their flocks” are supplied in the translation for clarification. The Hebrew text does not supply the object here, but see Jer 33:12.
[13:21] 46 tn The word “ruined” is supplied in the translation for clarification.
[13:21] 47 tn The precise referent of this word in uncertain. See HALOT 29 s.v. *אֹחַ. Various English versions translate as “owls” (e.g., NAB, NASB), “wild dogs” (NCV); “jackals” (NIV); “howling creatures” (NRSV, NLT).
[13:21] 48 tn Heb “will skip there.”
[13:22] 49 tc The Hebrew text reads literally, “wild dogs will yip among his widows, and jackals in the palaces of pleasure.” The verb “yip” is supplied in the second line; it does double duty in the parallel structure. “His widows” makes little sense in this context; many emend the form (אַלְמנוֹתָיו, ’almnotayv) to the graphically similar אַרְמְנוֹתֶיהָ (’armÿnoteha, “her fortresses”), a reading that is assumed in the present translation. The use of “widows” may represent an intentional wordplay on “fortresses,” indicating that the fortresses are like dejected widows (J. N. Oswalt, Isaiah [NICOT], 1:308, n. 1).
[13:22] 50 tn Heb “near to come is her time.”
[13:22] 51 sn When was the prophecy of Babylon’s fall fulfilled? Some argue that the prophecy was fulfilled in 689
[14:22] 52 tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).
[14:22] 53 tn Heb “descendant and child.”
[14:23] 54 tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).
[14:23] 55 tn Heb “I will sweep her away with the broom of destruction.”
[21:9] 56 tn Or “[with] teams of horses,” or perhaps, “with a pair of horsemen.”
[21:9] 57 tn Heb “and he answered and said” (so KJV, ASV).
[47:1] 58 tn בְּתוּלַה (bÿtulah) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8-9).
[47:1] 59 tn Or “For” (NASB, NRSV).
[47:3] 60 tn Heb “Your shame will be seen.” In this context “shame” is a euphemism referring to the genitals.
[47:3] 61 tn Heb “I will not meet a man.” The verb פָּגַע (pagah) apparently carries the nuance “meet with kindness” here (cf. 64:5, and see BDB 803 s.v. Qal.2).
[47:4] 62 tc The Hebrew text reads, “Our redeemer – the Lord who commands armies [traditionally, the Lord of hosts] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (’amar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (’adam) is graphically similar.
[47:4] sn See the note on the phrase “the Holy One of Israel” in 1:4.
[47:5] 63 tn Heb “darkness,” which may indicate a place of hiding where a fugitive would seek shelter and protection.
[47:5] 64 tn Or “For” (NASB, NRSV).
[5:25] 65 tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).
[5:25] 66 tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “
[5:26] 67 tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.
[5:26] 68 tn The Aramaic term מְנֵא (mÿne’) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, mÿnah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (tÿqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.”
[5:28] 69 sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.
[5:29] 70 tn Aram “Belshazzar spoke.”
[5:30] 71 tn Aram “king of the Chaldeans.”
[5:30] 72 sn The year was 539
[5:31] 73 sn Beginning with 5:31, the verse numbers through 6:28 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 5:31 ET = 6:1 AT, 6:1 ET = 6:2 AT, 6:2 ET = 6:3 AT, 6:3 ET = 6:4 AT, etc., through 6:28 ET = 6:29 AT. Beginning with 7:1 the verse numbers in the English Bible and the Aramaic text are again the same.
[2:7] 74 tn Heb “Will not your creditors suddenly rise up?” The rhetorical question assumes the response, “Yes, they will.” The present translation brings out the rhetorical force of the question by rendering it as an affirmation.
[2:7] sn Your creditors will suddenly attack. The Babylonians are addressed directly here. They have robbed and terrorized others, but now the situation will be reversed as their creditors suddenly attack them.
[2:7] 75 tn Heb “[Will not] the ones who make you tremble awake?”
[2:7] 76 tn Heb “and you will become their plunder.”
[2:8] 77 tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the
[2:8] 78 tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the
[2:8] 79 tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the
[2:9] 80 tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”
[13:5] 81 tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
[13:5] 82 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 83 tn Grk “to it was granted.”
[13:5] 84 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 85 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 86 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 87 tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).
[13:7] 88 tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
[13:7] 89 tc Many
[13:7] 90 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 91 tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:8] 92 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 93 tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.
[13:8] 94 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 95 tc Many
[13:10] 96 tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”
[13:10] 97 tn Or “perseverance.”
[14:8] 98 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 99 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 100 tn Grk “And another angel, a second.”
[14:8] 101 tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:8] 102 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 103 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 104 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 105 tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).
[14:15] 106 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 107 tn Grk “Send out.”
[14:15] 108 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 109 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 110 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 111 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 112 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 113 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] 115 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] 116 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] 117 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 118 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] 119 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 120 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 121 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] 122 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] 123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 124 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 125 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] 126 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.
[16:19] 127 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 128 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 130 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 131 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] 132 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.
[17:16] 133 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 134 tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 135 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
[17:17] 137 tn Or “his intent.”
[17:17] 138 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 139 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 140 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 141 tn Or “completed.”
[18:2] 142 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 143 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] 144 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] 145 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] 146 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 147 tc ‡ Several
[18:3] 148 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 149 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] 150 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 151 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] 152 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 153 tn That is, remembered her sins to execute judgment on them.
[18:6] 155 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] 156 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 157 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 158 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] 159 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 160 tn Grk “For this reason, her plagues will come.”
[18:8] 161 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] 162 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 163 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
