Wahyu 11:11-18

11:11 But ¹  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ²  those who were watching them. 11:12 Then ³  they ⁴  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ⁵  went up to heaven in a cloud while ⁶  their enemies stared at them. 11:13 Just then ⁷  a major earthquake took place and a tenth of the city collapsed; seven thousand people ⁸  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

11:14 The second woe has come and gone; ⁹  the third is coming quickly.

The Seventh Trumpet

11:15 Then ¹⁰  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ¹¹ 

and he will reign for ever and ever.”

11:16 Then ¹²  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ¹³  and worshiped God 11:17 with these words: ¹⁴ 

“We give you thanks, Lord God, the All-Powerful, ¹⁵ 

the one who is and who was,

because you have taken your great power

and begun to reign. ¹⁶ 

11:18 The ¹⁷  nations ¹⁸  were enraged,

but ¹⁹  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ²⁰ 

the prophets, their reward,

as well as to the saints

and to those who revere ²¹  your name, both small and great,

and the time has come ²²  to destroy those who destroy ²³  the earth.”

Wahyu 14:8-20

14:8 A ²⁴  second ²⁵  angel ²⁶  followed the first, ²⁷  declaring: ²⁸  “Fallen, fallen is Babylon the great city! ²⁹  She made all the nations ³⁰  drink of the wine of her immoral passion.” ³¹ 

14:9 A ³²  third angel ³³  followed the first two, ³⁴  declaring ³⁵  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 14:10 that person ³⁶  will also drink of the wine of God’s anger ³⁷  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ³⁸  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ³⁹  torture will go up ⁴⁰  forever and ever, and those who worship the beast and his image will have ⁴¹  no rest day or night, along with ⁴²  anyone who receives the mark of his name.” 14:12 This requires ⁴³  the steadfast endurance ⁴⁴  of the saints – those who obey ⁴⁵  God’s commandments and hold to ⁴⁶  their faith in Jesus. ⁴⁷ 

14:13 Then ⁴⁸  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ⁴⁹  because their deeds will follow them.” ⁵⁰ 

14:14 Then ⁵¹  I looked, and a white cloud appeared, ⁵²  and seated on the cloud was one like a son of man! ⁵³  He had ⁵⁴  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ⁵⁵  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ⁵⁶  your sickle and start to reap, ⁵⁷  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ⁵⁸  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then ⁵⁹  another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another ⁶⁰  angel, who was in charge of ⁶¹  the fire, came from the altar and called in a loud voice to the angel ⁶²  who had the sharp sickle, “Use ⁶³  your sharp sickle and gather ⁶⁴  the clusters of grapes ⁶⁵  off the vine of the earth, ⁶⁶  because its grapes ⁶⁷  are now ripe.” ⁶⁸  14:19 So ⁶⁹  the angel swung his sickle over the earth and gathered the grapes from the vineyard ⁷⁰  of the earth and tossed them into the great ⁷¹  winepress of the wrath of God. 14:20 Then ⁷²  the winepress was stomped ⁷³  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ⁷⁴  for a distance of almost two hundred miles. ⁷⁵ 

Wahyu 19:11-21

The Son of God Goes to War

19:11 Then ⁷⁶  I saw heaven opened and here came ⁷⁷  a white horse! The ⁷⁸  one riding it was called “Faithful” and “True,” and with justice ⁷⁹  he judges and goes to war. 19:12 His eyes are like a fiery ⁸⁰  flame and there are many diadem crowns ⁸¹  on his head. He has ⁸²  a name written ⁸³  that no one knows except himself. 19:13 He is dressed in clothing dipped ⁸⁴  in blood, and he is called ⁸⁵  the Word of God. 19:14 The ⁸⁶  armies that are in heaven, dressed in white, clean, fine linen, ⁸⁷  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁸⁸  He ⁸⁹  will rule ⁹⁰  them with an iron rod, ⁹¹  and he stomps the winepress ⁹²  of the furious ⁹³  wrath of God, the All-Powerful. ⁹⁴  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ⁹⁵  I saw one angel standing in ⁹⁶  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁹⁷ 

“Come, gather around for the great banquet ⁹⁸  of God,

19:18 to eat ⁹⁹  your fill ¹⁰⁰  of the flesh of kings,

the flesh of generals, ¹⁰¹ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ¹⁰² 

and small and great!”

19:19 Then ¹⁰³  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 ¹⁰⁴  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ¹⁰⁵  – 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. ¹⁰⁶  19:21 The ¹⁰⁷  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ¹⁰⁸  themselves with their flesh.

Wahyu 20:9-15

20:9 They ¹⁰⁹  went up ¹¹⁰  on the broad plain of the earth ¹¹¹  and encircled ¹¹²  the camp ¹¹³  of the saints and the beloved city, but ¹¹⁴  fire came down from heaven and devoured them completely. ¹¹⁵  20:10 And the devil who deceived ¹¹⁶  them was thrown into the lake of fire and sulfur, ¹¹⁷  where the beast and the false prophet are ¹¹⁸  too, and they will be tormented there day and night forever and ever.

The Great White Throne

20:11 Then ¹¹⁹  I saw a large ¹²⁰  white throne and the one who was seated on it; the earth and the heaven ¹²¹  fled ¹²²  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 ¹²³  books were opened, and another book was opened – the book of life. ¹²⁴  So ¹²⁵  the dead were judged by what was written in the books, according to their deeds. ¹²⁶  20:13 The ¹²⁷  sea gave up the dead that were in it, and Death ¹²⁸  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ¹²⁹  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ¹³⁰  anyone’s name ¹³¹  was not found written in the book of life, that person ¹³²  was thrown into the lake of fire.

[11:11]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ² tn Grk “fell upon.”

[11:12]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ⁴ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ⁵ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ⁶ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[11:13]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ⁸ tn Grk “seven thousand names of men.”

[11:14]  ⁹ tn Grk “has passed.”

[11:15]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ¹³ tn Grk “they fell down on their faces.” 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.”

[11:17]  ¹⁴ tn Grk “saying.”

[11:17]  ¹⁵ 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.”

[11:17]  ¹⁶ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ¹⁸ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ²⁰ tn See the note on the word “servants” in 1:1.

[11:18]  ²¹ tn Grk “who fear.”

[11:18]  ²² tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ²³ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[14:8]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ²⁵ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ²⁶ tn Grk “And another angel, a second.”

[14:8]  ²⁷ 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]  ²⁸ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ²⁹ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ³⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ³¹ 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).

[14:9]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ³³ tn Grk “And another angel, a third.”

[14:9]  ³⁴ tn Grk “followed them.”

[14:9]  ³⁵ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  ³⁶ tn Grk “he himself.”

[14:10]  ³⁷ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ³⁸ tn Traditionally, “brimstone.”

[14:11]  ³⁹ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁴⁰ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ⁴¹ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ⁴² tn Grk “and.”

[14:12]  ⁴³ tn Grk “Here is.”

[14:12]  ⁴⁴ tn Or “the perseverance.”

[14:12]  ⁴⁵ tn Grk “who keep.”

[14:12]  ⁴⁶ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ⁴⁷ tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”

[14:13]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ⁴⁹ tn Or “from their trouble” (L&N 22.7).

[14:13]  ⁵⁰ tn Grk “their deeds will follow with them.”

[14:14]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ⁵² tn Grk “and behold, a white cloud.”

[14:14]  ⁵³ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[14:14]  ⁵⁴ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ⁵⁶ tn Grk “Send out.”

[14:15]  ⁵⁷ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:18]  ⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ⁶¹ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ⁶² 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]  ⁶³ tn Grk “Send.”

[14:18]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ⁶⁷ 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]  ⁶⁸ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:19]  ⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ⁷³ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ⁷⁴ 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]  ⁷⁵ 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.

[19:11]  ⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ⁷⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ⁸¹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[19:12]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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 mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  tn Or perhaps “soaked.”

[19:13]  ⁸⁵ tn Grk “the name of him is called.”

[19:14]  ⁸⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ⁸⁷ 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]  ⁸⁸ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁸⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁹⁰ tn Grk “will shepherd.”

[19:15]  ⁹¹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).

[19:15]  ⁹² 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]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁹⁶ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁹⁷ 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]  ⁹⁸ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ⁹⁹ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ¹⁰⁰ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ¹⁰¹ 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]  ¹⁰² tn See the note on the word “servants” in 1:1.

[19:19]  ¹⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ tn Traditionally, “brimstone.”

[19:21]  ¹⁰⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ¹⁰⁸ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

[20:9]  ¹⁰⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ¹¹⁰ tn The shift here to past tense reflects the Greek text.

[20:9]  ¹¹¹ 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]  ¹¹² tn Or “surrounded.”

[20:9]  ¹¹³ 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]  ¹¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ¹¹⁵ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[20:10]  ¹¹⁶ tn Or “misled.”

[20:10]  ¹¹⁷ tn Traditionally, “brimstone.”

[20:10]  ¹¹⁸ 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]  ¹¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ¹²⁰ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ¹²¹ 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]  ¹²² tn Or “vanished.”

[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]  ¹²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ¹²⁴ tn Grk “another book was opened, which is of life.”

[20:12]  ¹²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ¹²⁶ tn Grk “from the things written in the books according to their works.”

[20:13]  ¹²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ¹²⁸ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ¹²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ¹³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ¹³¹ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ¹³² tn Grk “he”; the pronoun has been intensified by translating as “that person.”