Wahyu 11:18

11:18 The ¹  nations ²  were enraged,

but ³  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, ⁴ 

the prophets, their reward,

as well as to the saints

and to those who revere ⁵  your name, both small and great,

and the time has come ⁶  to destroy those who destroy ⁷  the earth.”

Wahyu 14:8-10

14:8 A ⁸  second ⁹  angel ¹⁰  followed the first, ¹¹  declaring: ¹²  “Fallen, fallen is Babylon the great city! ¹³  She made all the nations ¹⁴  drink of the wine of her immoral passion.” ¹⁵ 

14:9 A ¹⁶  third angel ¹⁷  followed the first two, ¹⁸  declaring ¹⁹  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 ²⁰  will also drink of the wine of God’s anger ²¹  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ²²  in front of the holy angels and in front of the Lamb.

Wahyu 19:15

19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ²³  He ²⁴  will rule ²⁵  them with an iron rod, ²⁶  and he stomps the winepress ²⁷  of the furious ²⁸  wrath of God, the All-Powerful. ²⁹ 

[11:18]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ² tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁴ tn See the note on the word “servants” in 1:1.

[11:18]  ⁵ tn Grk “who fear.”

[11:18]  ⁶ 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]  ⁷ 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]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ⁹ 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]  ¹⁰ tn Grk “And another angel, a second.”

[14:8]  ¹¹ 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]  ¹² tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ¹³ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

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

[14:8]  ¹⁵ 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]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ¹⁷ tn Grk “And another angel, a third.”

[14:9]  ¹⁸ tn Grk “followed them.”

[14:9]  ¹⁹ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  ²⁰ tn Grk “he himself.”

[14:10]  ²¹ 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]  ²² tn Traditionally, “brimstone.”

[19:15]  ²³ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ²⁵ tn Grk “will shepherd.”

[19:15]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  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.”