Wahyu 17:1--22:21
Konteks17:1 Then 1 one of the seven angels who had the seven bowls came and spoke to me. 2 “Come,” he said, “I will show you the condemnation and punishment 3 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.” 4 17:3 So 5 he carried me away in the Spirit 6 to a wilderness, 7 and there 8 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 9 the woman was dressed in purple and scarlet clothing, 10 and adorned with gold, 11 precious stones, and pearls. She held 12 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 13 17:5 On 14 her forehead was written a name, a mystery: 15 “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. 16 I 17 was greatly astounded 18 when I saw her. 17:7 But 19 the angel said to me, “Why are you astounded? I will interpret 20 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 21 and then go to destruction. The 22 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 23 the beast was, and is not, but is to come. 17:9 (This requires 24 a mind that has wisdom.) The seven heads are seven mountains 25 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 26 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 27 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 28 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 29 as kings with the beast for one hour. 17:13 These kings 30 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 31 the Lamb are the called, chosen, and faithful.”
17:15 Then 32 the angel 33 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 34 nations, and languages. 17:16 The 35 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 36 will consume her flesh and burn her up with fire. 37 17:17 For God has put into their minds 38 to carry out his purpose 39 by making 40 a decision 41 to give their royal power 42 to the beast until the words of God are fulfilled. 43 17:18 As for 44 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. 45 18:2 He 46 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 47 has become a lair for demons,
a haunt 48 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 49
18:3 For all the nations 50 have fallen 51 from
the wine of her immoral passion, 52
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.” 53
18:4 Then 54 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 55 up all the way to heaven 56 and God has remembered 57 her crimes. 58 18:6 Repay her the same way she repaid others; 59 pay her back double 60 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 61 she exalted herself and lived in sensual luxury, 62 to this extent give her torment and grief because she said to herself, 63 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 64 in a single day: disease, 65 mourning, 66 and famine, and she will be burned down 67 with fire, because the Lord God who judges her is powerful!”
18:9 Then 68 the kings of the earth who committed immoral acts with her and lived in sensual luxury 69 with her will weep and wail for her when they see the smoke from the fire that burns her up. 70 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 71 has come!”
18:11 Then 72 the merchants of the earth will weep and mourn for her because no one buys their cargo 73 any longer – 18:12 cargo such as gold, silver, 74 precious stones, pearls, fine linen, purple cloth, silk, 75 scarlet cloth, 76 all sorts of things made of citron wood, 77 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 78 incense, perfumed ointment, 79 frankincense, 80 wine, olive oil and costly flour, 81 wheat, cattle and sheep, horses and four-wheeled carriages, 82 slaves and human lives. 83
18:14 (The ripe fruit 84 you greatly desired 85
has gone from you,
and all your luxury 86 and splendor 87
have gone from you –
they will never ever be found again!) 88
18:15 The merchants who sold 89 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 90 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 91
and adorned with gold, 92 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 93
And every ship’s captain, 94 and all who sail along the coast 95 – seamen, and all who 96 make their living from the sea, stood a long way off 18:18 and began to shout 97 when they saw the smoke from the fire that burned her up, 98 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 99
“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!” 100
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 101 against her on your behalf!) 102
18:21 Then 103 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 104
Babylon the great city will be thrown down 105
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 106 again.
No 107 craftsman 108 who practices any trade
will ever be found in you again;
the noise of a mill 109 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 110 were deceived by your magic spells! 111
18:24 The 112 blood of the saints and prophets was found in her, 113
along with the blood 114 of all those who had been killed on the earth.”
19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 115
For he has judged 116 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 117 poured out by her own hands!” 118
19:3 Then 119 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 120 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 121 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 122 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 123 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 124
“Hallelujah!
For the Lord our God, 125 the All-Powerful, 126 reigns!
19:7 Let us rejoice 127 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
19:8 She was permitted to be dressed in bright, clean, fine linen” 128 (for the fine linen is the righteous deeds of the saints). 129
19:9 Then 130 the angel 131 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So 132 I threw myself down 133 at his feet to worship him, but 134 he said, “Do not do this! 135 I am only 136 a fellow servant 137 with you and your brothers 138 who hold to the testimony about 139 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 140 I saw heaven opened and here came 141 a white horse! The 142 one riding it was called “Faithful” and “True,” and with justice 143 he judges and goes to war. 19:12 His eyes are like a fiery 144 flame and there are many diadem crowns 145 on his head. He has 146 a name written 147 that no one knows except himself. 19:13 He is dressed in clothing dipped 148 in blood, and he is called 149 the Word of God. 19:14 The 150 armies that are in heaven, dressed in white, clean, fine linen, 151 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 152 He 153 will rule 154 them with an iron rod, 155 and he stomps the winepress 156 of the furious 157 wrath of God, the All-Powerful. 158 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 159 I saw one angel standing in 160 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 161
“Come, gather around for the great banquet 162 of God,
19:18 to eat 163 your fill 164 of the flesh of kings,
the flesh of generals, 165
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 166
and small and great!”
19:19 Then 167 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 168 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 169 – 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. 170 19:21 The 171 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 172 themselves with their flesh.
20:1 Then 173 I saw an angel descending from heaven, holding 174 in his hand the key to the abyss and a huge chain. 20:2 He 175 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 176 then 177 threw him into the abyss and locked 178 and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)
20:4 Then 179 I saw thrones and seated on them were those who had been given authority to judge. 180 I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These 181 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 182 came to life 183 and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) 184 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 185 in the first resurrection. The second death has no power over them, 186 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 187 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 188 the nations at the four corners of the earth, Gog and Magog, 189 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 190 20:9 They 191 went up 192 on the broad plain of the earth 193 and encircled 194 the camp 195 of the saints and the beloved city, but 196 fire came down from heaven and devoured them completely. 197 20:10 And the devil who deceived 198 them was thrown into the lake of fire and sulfur, 199 where the beast and the false prophet are 200 too, and they will be tormented there day and night forever and ever.
20:11 Then 201 I saw a large 202 white throne and the one who was seated on it; the earth and the heaven 203 fled 204 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 205 books were opened, and another book was opened – the book of life. 206 So 207 the dead were judged by what was written in the books, according to their deeds. 208 20:13 The 209 sea gave up the dead that were in it, and Death 210 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 211 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 212 anyone’s name 213 was not found written in the book of life, that person 214 was thrown into the lake of fire.
21:1 Then 215 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 216 and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence 217 of God is among human beings. 218 He 219 will live among them, and they will be his people, and God himself will be with them. 220 21:4 He 221 will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” 222
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 223 he said to me, “Write it down, 224 because these words are reliable 225 and true.” 21:6 He also said to me, “It is done! 226 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 227 free of charge 228 from the spring of the water of life. 21:7 The one who conquers 229 will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 230 idol worshipers, 231 and all those who lie, their place 232 will be in the lake that burns with fire and sulfur. 233 That 234 is the second death.”
21:9 Then 235 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 236 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 237 he took me away in the Spirit 238 to a huge, majestic mountain 239 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 240 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 241 21:12 It has 242 a massive, high wall 243 with twelve gates, 244 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 245 are written on the gates. 246 21:13 There are 247 three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. 248 21:14 The 249 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
21:15 The angel 250 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 251 the city is laid out as a square, 252 its length and width the same. He 253 measured the city with the measuring rod 254 at fourteen hundred miles 255 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 256 according to human measurement, which is also the angel’s. 257 21:18 The city’s 258 wall is made 259 of jasper and the city is pure gold, like transparent glass. 260 21:19 The foundations of the city’s wall are decorated 261 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 262 the fourth emerald, 21:20 the fifth onyx, 263 the sixth carnelian, 264 the seventh chrysolite, 265 the eighth beryl, 266 the ninth topaz, the tenth chrysoprase, 267 the eleventh jacinth, 268 and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The 269 main street 270 of the city is pure gold, like transparent glass.
21:22 Now 271 I saw no temple in the city, because the Lord God – the All-Powerful 272 – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations 273 will walk by its light and the kings of the earth will bring their grandeur 274 into it. 21:25 Its gates will never be closed during the day 275 (and 276 there will be no night there). 277 21:26 They will bring the grandeur and the wealth 278 of the nations 279 into it, 21:27 but 280 nothing ritually unclean 281 will ever enter into it, nor anyone who does what is detestable 282 or practices falsehood, 283 but only those whose names 284 are written in the Lamb’s book of life.
22:1 Then 285 the angel 286 showed me the river of the water of life – water as clear as crystal – pouring out 287 from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s 288 main street. 289 On each side 290 of the river is the tree of life producing twelve kinds 291 of fruit, yielding its fruit every month of the year. 292 Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, 293 and the throne of God and the Lamb will be in the city. 294 His 295 servants 296 will worship 297 him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.
22:6 Then 298 the angel 299 said to me, “These words are reliable 300 and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants 301 what must happen soon.”
22:7 (Look! I am coming soon!
Blessed is the one who keeps the words of the prophecy expressed in this book.) 302
22:8 I, John, am the one who heard and saw these things, 303 and when I heard and saw them, 304 I threw myself down 305 to worship at the feet of the angel who was showing them to me. 22:9 But 306 he said to me, “Do not do this! 307 I am a fellow servant 308 with you and with your brothers the prophets, and with those who obey 309 the words of this book. Worship God!” 22:10 Then 310 he said to me, “Do not seal up the words of the prophecy contained in this book, because the time is near. 22:11 The evildoer must continue to do evil, 311 and the one who is morally filthy 312 must continue to be filthy. The 313 one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”
22:12 (Look! I am coming soon,
and my reward is with me to pay 314 each one according to what he has done!
22:13 I am the Alpha and the Omega,
the first and the last,
the beginning and the end!) 315
22:14 Blessed are those who wash their robes so they can have access 316 to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers 317 and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! 318
22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” 319 22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.
22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described 320 in this book. 22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life 321 and in the holy city that are described in this book.
22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus! 22:21 The grace of the Lord Jesus be with all. 322
[17:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 2 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] 3 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] 4 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] 5 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] 6 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] 8 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 9 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] 10 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 11 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 12 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] 13 tc Several
[17:5] 14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 15 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] 16 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] 17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 18 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 20 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] 21 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] 22 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 23 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] 24 tn Grk “Here is the mind that has wisdom.”
[17:9] 25 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] 26 tn That is, one currently reigns.
[17:11] 27 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 28 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 29 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 30 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 31 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 33 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 34 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] 35 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 36 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] 37 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] 39 tn Or “his intent.”
[17:17] 40 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 41 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 42 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:18] 44 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:1] 45 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 46 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 47 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] 48 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] 49 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] 50 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 51 tc ‡ Several
[18:3] 52 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 53 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] 54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 55 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] 56 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 57 tn That is, remembered her sins to execute judgment on them.
[18:6] 59 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] 60 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 61 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 62 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] 63 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 64 tn Grk “For this reason, her plagues will come.”
[18:8] 65 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] 66 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 67 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 68 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 69 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] 70 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] 71 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] 72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 73 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] 74 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] 75 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] 76 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 77 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] 78 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] 79 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 80 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 81 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] 82 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] 83 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] 84 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] 85 tn Grk “you desired in your soul.”
[18:14] 86 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 87 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] 88 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] 89 tn Grk “the merchants [sellers] of these things.”
[18:15] 90 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] 91 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 92 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 93 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] 94 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] 95 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] 96 tn Grk “and as many as.”
[18:18] 97 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 98 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] 99 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] 100 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] 101 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] 102 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] 103 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 104 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] 105 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] 106 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 107 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 108 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] 109 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] 110 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 111 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] 112 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 113 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 114 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:2] 115 tn Compare the similar phrase in Rev 16:7.
[19:2] 116 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
[19:2] 117 tn See the note on the word “servants” in 1:1.
[19:2] 118 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 119 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 120 tn Or “her smoke ascends forever and ever.”
[19:4] 121 tn Grk “creatures fell down.” 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.”
[19:5] 122 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 124 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
[19:6] 125 tc Several
[19:6] 126 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
[19:7] 127 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 128 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.”
[19:8] 129 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 130 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 131 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 132 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 133 tn Grk “I fell down at his feet.” 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.”
[19:10] 134 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 135 tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
[19:10] 136 tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.
[19:10] 137 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 138 tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[19:10] 139 tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”
[19:11] 140 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 141 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 142 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] 143 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] 144 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 145 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] 146 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] 147 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] 148 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
[19:13] tn Or perhaps “soaked.”
[19:13] 149 tn Grk “the name of him is called.”
[19:14] 150 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 151 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] 152 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 153 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 154 tn Grk “will shepherd.”
[19:15] 155 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] 156 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] 157 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] 158 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] 159 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 160 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 161 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] 162 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 163 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 164 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 165 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] 166 tn See the note on the word “servants” in 1:1.
[19:19] 167 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 168 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] 169 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] 170 tn Traditionally, “brimstone.”
[19:21] 171 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 172 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).”
[20:1] 173 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:1] 174 tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
[20:2] 175 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:3] 176 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
[20:3] 177 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:3] 178 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
[20:4] 179 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 180 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”
[20:4] 181 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
[20:4] 182 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 183 tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
[20:5] 184 sn This statement appears to be a parenthetical comment by the author.
[20:6] 185 tn Grk “who has a share.”
[20:6] 186 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.
[20:7] 187 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:8] 189 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 190 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 191 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 192 tn The shift here to past tense reflects the Greek text.
[20:9] 193 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] 194 tn Or “surrounded.”
[20:9] 195 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] 196 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 197 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[20:10] 199 tn Traditionally, “brimstone.”
[20:10] 200 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] 201 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 202 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 203 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
[20:11] sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).
[20:12] 205 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 206 tn Grk “another book was opened, which is of life.”
[20:12] 207 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 208 tn Grk “from the things written in the books according to their works.”
[20:13] 209 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 210 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 211 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:15] 212 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 213 tn The word “name” is not in the Greek text, but is implied.
[20:15] 214 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
[21:1] 215 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 216 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:3] 217 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 218 tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).
[21:3] 219 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:3] 220 tc ‡ Most
[21:4] 221 tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.
[21:4] 222 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:5] 223 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 224 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 226 tn Or “It has happened.”
[21:6] 227 tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 228 tn Or “as a free gift” (see L&N 57.85).
[21:7] 229 tn Or “who is victorious”; traditionally, “who overcomes.”
[21:8] 230 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.”
[21:8] 231 tn Grk “idolaters.”
[21:8] 232 tn Grk “their share.”
[21:8] 233 tn Traditionally, “brimstone.”
[21:8] 234 tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
[21:9] 235 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:9] 236 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.” See also v. 15.
[21:10] 237 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
[21:10] 238 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).
[21:10] 239 tn Grk “to a mountain great and high.”
[21:11] 240 tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.
[21:11] 241 tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”
[21:12] 242 tn Grk “jasper, having.” Here a new sentence was started in the translation.
[21:12] 243 tn Grk “a (city) wall great and high.”
[21:12] 244 tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”
[21:12] 245 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
[21:12] 246 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
[21:13] 247 tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
[21:13] 248 tn The word “side” has been supplied four times in this verse for clarity.
[21:14] 249 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:15] 250 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
[21:16] 251 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
[21:16] 252 tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”
[21:16] 253 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:16] 254 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
[21:16] 255 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
[21:17] 256 tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
[21:17] 257 tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.
[21:18] 258 tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[21:18] 259 tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.
[21:18] 260 tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).
[21:19] 261 tn The perfect participle here has been translated as an intensive (resultative) perfect.
[21:19] 262 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
[21:20] 263 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
[21:20] 264 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
[21:20] 265 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
[21:20] 266 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
[21:20] 267 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
[21:20] 268 sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.
[21:21] 269 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 270 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[21:22] 271 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
[21:22] 272 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[21:24] 273 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 274 tn Or “splendor”; Grk “glory.”
[21:25] 275 tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
[21:25] 276 tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.
[21:25] 277 tn The clause has virtually the force of a parenthetical comment.
[21:26] 278 tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
[21:26] 279 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 280 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 281 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
[21:27] 282 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 283 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
[21:27] 284 tn Grk “those who are written”; the word “names” is implied.
[22:1] 285 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:1] 286 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
[22:1] 287 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
[22:2] 288 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:2] 289 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[22:2] 290 tn Grk “From here and from there.”
[22:2] 291 tn Or “twelve crops” (one for each month of the year).
[22:2] 292 tn The words “of the year” are implied.
[22:3] 293 tn Or “be anything accursed” (L&N 33.474).
[22:3] 294 tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:3] 295 tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.
[22:3] 296 tn See the note on the word “servants” in 1:1.
[22:3] 297 tn Or “will serve.”
[22:6] 298 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:6] 299 tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
[22:6] 301 tn See the note on the word “servants” in 1:1.
[22:7] 302 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
[22:8] 303 tn Or “I am John, the one who heard and saw these things.”
[22:8] 304 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[22:8] 305 tn Grk “I fell down and worshiped at the feet.” 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.”
[22:9] 306 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[22:9] 307 tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
[22:9] 308 tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
[22:9] 309 tn Grk “keep” (an idiom for obedience).
[22:10] 310 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[22:11] 311 tn Grk “must do evil still.”
[22:11] 312 tn For this translation see L&N 88.258; the term refers to living in moral filth.
[22:11] 313 tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.
[22:12] 314 tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.
[22:13] 315 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
[22:14] 316 tn Grk “so that there will be to them authority over the tree of life.”
[22:15] 317 tn On the term φάρμακοι (farmakoi) see L&N 53.101.
[22:15] 318 tn Or “lying,” “deceit.”
[22:16] 319 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
[22:19] 321 tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek
[22:21] 322 tc Most
