Wahyu 13:1--18:24
Konteks13:1 Then 1 I saw a beast coming up out of the sea. It 2 had ten horns and seven heads, and on its horns were ten diadem crowns, 3 and on its heads a blasphemous name. 4 13:2 Now 5 the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The 6 dragon gave the beast 7 his power, his throne, and great authority to rule. 8 13:3 One of the beast’s 9 heads appeared to have been killed, 10 but the lethal wound had been healed. 11 And the whole world followed 12 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 13 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 14 13:5 The beast 15 was given a mouth speaking proud words 16 and blasphemies, and he was permitted 17 to exercise ruling authority 18 for forty-two months. 13:6 So 19 the beast 20 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 21 that is, those who dwell in heaven. 13:7 The beast 22 was permitted to go to war against the saints and conquer them. 23 He was given ruling authority 24 over every tribe, people, 25 language, and nation, 13:8 and all those who live on the earth will worship the beast, 26 everyone whose name has not been written since the foundation of the world 27 in the book of life belonging to the Lamb who was killed. 28 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, 29
then by the sword he must be killed.
This 30 requires steadfast endurance 31 and faith from the saints.
13:11 Then 32 I saw another beast 33 coming up from the earth. He 34 had two horns like a lamb, 35 but 36 was speaking like a dragon. 13:12 He 37 exercised all the ruling authority 38 of the first beast on his behalf, 39 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 40 performed momentous signs, even making fire come down from heaven in front of people 41 13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told 42 those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 13:15 The second beast 43 was empowered 44 to give life 45 to the image of the first beast 46 so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused 47 everyone (small and great, rich and poor, free and slave 48 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 49 or sell things 50 unless he bore 51 the mark of the beast – that is, his name or his number. 52 13:18 This calls for wisdom: 53 Let the one who has insight calculate the beast’s number, for it is man’s number, 54 and his number is 666. 55
14:1 Then 56 I looked, and here was 57 the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads. 14:2 I also heard a sound 58 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 59 the sound I heard was like that made by harpists playing their harps, 14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No 60 one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.
14:4 These are the ones who have not defiled themselves 61 with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, 14:5 and no lie was found on their lips; 62 they 63 are blameless.
14:6 Then 64 I saw another 65 angel flying directly overhead, 66 and he had 67 an eternal gospel to proclaim 68 to those who live 69 on the earth – to every nation, tribe, 70 language, and people. 14:7 He declared 71 in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”
14:8 A 72 second 73 angel 74 followed the first, 75 declaring: 76 “Fallen, fallen is Babylon the great city! 77 She made all the nations 78 drink of the wine of her immoral passion.” 79
14:9 A 80 third angel 81 followed the first two, 82 declaring 83 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 84 will also drink of the wine of God’s anger 85 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 86 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 87 torture will go up 88 forever and ever, and those who worship the beast and his image will have 89 no rest day or night, along with 90 anyone who receives the mark of his name.” 14:12 This requires 91 the steadfast endurance 92 of the saints – those who obey 93 God’s commandments and hold to 94 their faith in Jesus. 95
14:13 Then 96 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, 97 because their deeds will follow them.” 98
14:14 Then 99 I looked, and a white cloud appeared, 100 and seated on the cloud was one like a son of man! 101 He had 102 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 103 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 104 your sickle and start to reap, 105 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 106 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 107 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 108 angel, who was in charge of 109 the fire, came from the altar and called in a loud voice to the angel 110 who had the sharp sickle, “Use 111 your sharp sickle and gather 112 the clusters of grapes 113 off the vine of the earth, 114 because its grapes 115 are now ripe.” 116 14:19 So 117 the angel swung his sickle over the earth and gathered the grapes from the vineyard 118 of the earth and tossed them into the great 119 winepress of the wrath of God. 14:20 Then 120 the winepress was stomped 121 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 122 for a distance of almost two hundred miles. 123
15:1 Then 124 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 125 (they are final because in them God’s anger is completed).
15:2 Then 126 I saw something like a sea of glass 127 mixed with fire, and those who had conquered 128 the beast and his image and the number of his name. They were standing 129 by 130 the sea of glass, holding harps given to them by God. 131 15:3 They 132 sang the song of Moses the servant 133 of God and the song of the Lamb: 134
“Great and astounding are your deeds,
Lord God, the All-Powerful! 135
Just 136 and true are your ways,
King over the nations! 137
15:4 Who will not fear you, O Lord,
and glorify 138 your name, because you alone are holy? 139
All nations 140 will come and worship before you
for your righteous acts 141 have been revealed.”
15:5 After 142 these things I looked, and the temple (the tent 143 of the testimony) 144 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 145 around their chests. 15:7 Then 146 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 147 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 148 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 149 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.” 150 16:2 So 151 the first angel 152 went and poured out his bowl on the earth. Then 153 ugly and painful sores 154 appeared on the people 155 who had the mark of the beast and who worshiped his image.
16:3 Next, 156 the second angel 157 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 158 the third angel 159 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 160 I heard the angel of the waters saying:
“You are just 161 – the one who is and who was,
the Holy One – because you have passed these judgments, 162
16:6 because they poured out the blood of your saints and prophets,
so 163 you have given them blood to drink. They got what they deserved!” 164
16:7 Then 165 I heard the altar reply, 166 “Yes, Lord God, the All-Powerful, 167 your judgments are true and just!”
16:8 Then 168 the fourth angel 169 poured out his bowl on the sun, and it was permitted to scorch people 170 with fire. 16:9 Thus 171 people 172 were scorched by the terrible heat, 173 yet 174 they blasphemed the name of God, who has ruling authority 175 over these plagues, and they would not repent and give him glory.
16:10 Then 176 the fifth angel 177 poured out his bowl on the throne of the beast so that 178 darkness covered his kingdom, 179 and people 180 began to bite 181 their tongues because 182 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 183 and because of their sores, 184 but nevertheless 185 they still refused to repent 186 of their deeds.
16:12 Then 187 the sixth angel 188 poured out his bowl on the great river Euphrates and dried up its water 189 to prepare the way 190 for the kings from the east. 191 16:13 Then 192 I saw three unclean spirits 193 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 194 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 195
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 196 his clothes so that he will not have to walk around naked and his shameful condition 197 be seen.) 198
16:16 Now 199 the spirits 200 gathered the kings and their armies 201 to the place that is called Armageddon 202 in Hebrew.
16:17 Finally 203 the seventh angel 204 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 205 there were flashes of lightning, roaring, 206 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 207 has been on the earth, so tremendous was that earthquake. 16:19 The 208 great city was split into three parts and the cities of the nations 209 collapsed. 210 So 211 Babylon the great was remembered before God, and was given the cup 212 filled with the wine made of God’s furious wrath. 213 16:20 Every 214 island fled away 215 and no mountains could be found. 216 16:21 And gigantic hailstones, weighing about a hundred pounds 217 each, fell from heaven 218 on people, 219 but they 220 blasphemed God because of the plague of hail, since it 221 was so horrendous. 222
17:1 Then 223 one of the seven angels who had the seven bowls came and spoke to me. 224 “Come,” he said, “I will show you the condemnation and punishment 225 of the great prostitute who sits on many waters, 17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” 226 17:3 So 227 he carried me away in the Spirit 228 to a wilderness, 229 and there 230 I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now 231 the woman was dressed in purple and scarlet clothing, 232 and adorned with gold, 233 precious stones, and pearls. She held 234 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 235 17:5 On 236 her forehead was written a name, a mystery: 237 “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. 238 I 239 was greatly astounded 240 when I saw her. 17:7 But 241 the angel said to me, “Why are you astounded? I will interpret 242 for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 17:8 The beast you saw was, and is not, but is about to come up from the abyss 243 and then go to destruction. The 244 inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that 245 the beast was, and is not, but is to come. 17:9 (This requires 246 a mind that has wisdom.) The seven heads are seven mountains 247 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 248 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 249 beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 17:12 The 250 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 251 as kings with the beast for one hour. 17:13 These kings 252 have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying 253 the Lamb are the called, chosen, and faithful.”
17:15 Then 254 the angel 255 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 256 nations, and languages. 17:16 The 257 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 258 will consume her flesh and burn her up with fire. 259 17:17 For God has put into their minds 260 to carry out his purpose 261 by making 262 a decision 263 to give their royal power 264 to the beast until the words of God are fulfilled. 265 17:18 As for 266 the woman you saw, she is the great city that has sovereignty over the kings of the earth.”
18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. 267 18:2 He 268 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 269 has become a lair for demons,
a haunt 270 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 271
18:3 For all the nations 272 have fallen 273 from
the wine of her immoral passion, 274
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.” 275
18:4 Then 276 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 277 up all the way to heaven 278 and God has remembered 279 her crimes. 280 18:6 Repay her the same way she repaid others; 281 pay her back double 282 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 283 she exalted herself and lived in sensual luxury, 284 to this extent give her torment and grief because she said to herself, 285 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 286 in a single day: disease, 287 mourning, 288 and famine, and she will be burned down 289 with fire, because the Lord God who judges her is powerful!”
18:9 Then 290 the kings of the earth who committed immoral acts with her and lived in sensual luxury 291 with her will weep and wail for her when they see the smoke from the fire that burns her up. 292 18:10 They will stand a long way off because they are afraid of her torment, and will say,
“Woe, woe, O great city,
Babylon the powerful city!
For in a single hour your doom 293 has come!”
18:11 Then 294 the merchants of the earth will weep and mourn for her because no one buys their cargo 295 any longer – 18:12 cargo such as gold, silver, 296 precious stones, pearls, fine linen, purple cloth, silk, 297 scarlet cloth, 298 all sorts of things made of citron wood, 299 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 300 incense, perfumed ointment, 301 frankincense, 302 wine, olive oil and costly flour, 303 wheat, cattle and sheep, horses and four-wheeled carriages, 304 slaves and human lives. 305
18:14 (The ripe fruit 306 you greatly desired 307
has gone from you,
and all your luxury 308 and splendor 309
have gone from you –
they will never ever be found again!) 310
18:15 The merchants who sold 311 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 312 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 313
and adorned with gold, 314 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 315
And every ship’s captain, 316 and all who sail along the coast 317 – seamen, and all who 318 make their living from the sea, stood a long way off 18:18 and began to shout 319 when they saw the smoke from the fire that burned her up, 320 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 321
“Woe, Woe, O great city –
in which all those who had ships on the sea got rich from her wealth –
because in a single hour she has been destroyed!” 322
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 323 against her on your behalf!) 324
18:21 Then 325 one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,
“With this kind of sudden violent force 326
Babylon the great city will be thrown down 327
and it will never be found again!
18:22 And the sound of the harpists, musicians,
flute players, and trumpeters
will never be heard in you 328 again.
No 329 craftsman 330 who practices any trade
will ever be found in you again;
the noise of a mill 331 will never be heard in you again.
18:23 Even the light from a lamp
will never shine in you again!
The voices of the bridegroom and his bride
will never be heard in you again.
For your merchants were the tycoons of the world,
because all the nations 332 were deceived by your magic spells! 333
18:24 The 334 blood of the saints and prophets was found in her, 335
along with the blood 336 of all those who had been killed on the earth.”
[13:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 2 tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.
[13:1] 3 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[13:1] 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.
[13:1] 4 tc ‡ Several
[13:1] sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
[13:2] 5 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 7 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 8 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 9 tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[13:3] 10 tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.
[13:3] 11 tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.
[13:3] 12 tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”
[13:4] 13 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 14 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
[13:5] 15 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] 16 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 17 tn Grk “to it was granted.”
[13:5] 18 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 19 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 20 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 21 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] 22 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] 23 tc Many
[13:7] 24 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 25 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] 26 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 27 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] 28 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 29 tc Many
[13:10] 30 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] 31 tn Or “perseverance.”
[13:11] 32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 33 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 34 tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.
[13:11] 35 tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.
[13:11] 36 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 37 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 38 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 39 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.”
[13:13] 40 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 41 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 42 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
[13:14] sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).
[13:15] 43 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 44 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 45 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
[13:15] 46 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 47 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 48 tn See the note on the word “servants” in 1:1.
[13:17] 49 tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
[13:17] 50 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.
[13:17] 51 tn Grk “except the one who had.”
[13:17] 52 tn Grk “his name or the number of his name.”
[13:18] 53 tn Grk “Here is wisdom.”
[13:18] 54 tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”
[13:18] sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.
[13:18] 55 tc A few
[14:1] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 57 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 58 tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.
[14:2] 59 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 60 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.
[14:4] 61 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 62 tn Grk “in their mouth was not found a lie.”
[14:5] 63 tc Several
[14:6] 64 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 65 tc Most
[14:6] 66 tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”
[14:6] 68 tn Or “an eternal gospel to announce as good news.”
[14:6] 69 tn Grk “to those seated on the earth.”
[14:6] 70 tn Grk “and tribe,” 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.
[14:7] 71 tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 72 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 73 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 74 tn Grk “And another angel, a second.”
[14:8] 75 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] 76 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 77 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 78 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 79 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] 80 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 81 tn Grk “And another angel, a third.”
[14:9] 82 tn Grk “followed them.”
[14:9] 83 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 84 tn Grk “he himself.”
[14:10] 85 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] 86 tn Traditionally, “brimstone.”
[14:11] 87 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 88 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] 89 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).
[14:12] 92 tn Or “the perseverance.”
[14:12] 94 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 95 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] 96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 97 tn Or “from their trouble” (L&N 22.7).
[14:13] 98 tn Grk “their deeds will follow with them.”
[14:14] 99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 100 tn Grk “and behold, a white cloud.”
[14:14] 101 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] 102 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 103 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 104 tn Grk “Send out.”
[14:15] 105 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 106 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 107 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 108 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 109 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 110 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] 112 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] 113 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] 114 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 115 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] 116 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 117 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 118 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] 119 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] 120 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 121 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 122 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] 123 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] 124 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 125 tn Grk “seven plagues – the last ones.”
[15:2] 126 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 127 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 128 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 129 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 130 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] 131 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 132 tn Here καί (kai) has not been translated.
[15:3] 133 tn See the note on the word “servants” in 1:1.
[15:3] 134 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 135 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] 136 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 137 tc Certain
[15:4] 138 tn Or “and praise.”
[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] 139 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] 140 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 141 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] 142 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 143 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] 144 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] 145 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] 146 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 148 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] 149 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 150 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 151 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] 152 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 153 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 154 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 155 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 156 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 157 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 158 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 159 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 160 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 161 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 162 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 163 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] 164 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 165 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 166 tn Grk “the altar saying.”
[16:7] 167 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] 168 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 169 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 170 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 171 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 172 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 173 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] 174 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 175 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 176 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 177 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 178 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 179 tn Grk “his kingdom became dark.”
[16:10] 180 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 181 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 182 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 183 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] 184 tn Or “ulcerated sores” (see 16:2).
[16:11] 185 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 186 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 187 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 188 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 189 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 190 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 191 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] 192 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 193 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 194 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] 195 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] 196 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] 197 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] 198 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] 199 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] 200 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 201 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 202 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] 203 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 204 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 205 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 206 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] 207 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 208 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 209 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 211 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 212 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] 213 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] 214 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 216 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] 217 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] 218 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] 219 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] 220 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 221 tn Grk “the plague of it.”
[16:21] 222 tn Grk “since the plague of it was exceedingly great.”
[17:1] 223 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 224 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
[17:1] 225 tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”
[17:2] 226 tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
[17:3] 227 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.
[17:3] 228 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
[17:3] 230 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 231 tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
[17:4] 232 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 233 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 234 tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[17:4] 235 tc Several
[17:5] 236 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 237 tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).
[17:6] 238 tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
[17:6] 239 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 240 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 241 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 242 tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.
[17:8] 243 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[17:8] 244 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 245 tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).
[17:9] 246 tn Grk “Here is the mind that has wisdom.”
[17:9] 247 tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.
[17:10] 248 tn That is, one currently reigns.
[17:11] 249 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 250 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 251 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 252 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 253 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 254 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 255 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 256 tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[17:16] 257 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 258 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] 259 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] 261 tn Or “his intent.”
[17:17] 262 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 263 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 264 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 265 tn Or “completed.”
[17:18] 266 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:1] 267 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 268 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 269 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] 270 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] 271 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] 272 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 273 tc ‡ Several
[18:3] 274 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 275 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] 276 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 277 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] 278 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 279 tn That is, remembered her sins to execute judgment on them.
[18:6] 281 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] 282 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 283 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 284 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] 285 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 286 tn Grk “For this reason, her plagues will come.”
[18:8] 287 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] 288 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 289 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 290 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 291 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
[18:9] 292 tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.
[18:10] 293 tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”
[18:11] 294 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 295 tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”
[18:12] 296 tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more
[18:12] 297 tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”
[18:12] 298 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 299 tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”
[18:13] 300 tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”
[18:13] 301 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 302 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 303 tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”
[18:13] 304 tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”
[18:13] 305 tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).
[18:14] 306 tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”
[18:14] 307 tn Grk “you desired in your soul.”
[18:14] 308 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 309 tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”
[18:14] 310 tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
[18:14] sn This verse forms a parenthetical aside in the narrative.
[18:15] 311 tn Grk “the merchants [sellers] of these things.”
[18:15] 312 tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.
[18:16] 313 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 314 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 315 tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
[18:17] 316 tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”
[18:17] 317 tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”
[18:17] 318 tn Grk “and as many as.”
[18:18] 319 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 320 tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[18:19] 321 tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.
[18:19] 322 tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
[18:20] 323 tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”
[18:20] 324 tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.
[18:20] sn This verse forms a parenthetical aside in the narrative.
[18:21] 325 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 326 tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.
[18:21] 327 sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.
[18:22] 328 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 329 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 330 tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”
[18:22] 331 tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.
[18:23] 332 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 333 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[18:24] 334 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 335 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 336 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
