Wahyu 18:1--22:21
Konteks18:1 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. 1 18:2 He 2 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 3 has become a lair for demons,
a haunt 4 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 5
18:3 For all the nations 6 have fallen 7 from
the wine of her immoral passion, 8
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.” 9
18:4 Then 10 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 11 up all the way to heaven 12 and God has remembered 13 her crimes. 14 18:6 Repay her the same way she repaid others; 15 pay her back double 16 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 17 she exalted herself and lived in sensual luxury, 18 to this extent give her torment and grief because she said to herself, 19 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 20 in a single day: disease, 21 mourning, 22 and famine, and she will be burned down 23 with fire, because the Lord God who judges her is powerful!”
18:9 Then 24 the kings of the earth who committed immoral acts with her and lived in sensual luxury 25 with her will weep and wail for her when they see the smoke from the fire that burns her up. 26 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 27 has come!”
18:11 Then 28 the merchants of the earth will weep and mourn for her because no one buys their cargo 29 any longer – 18:12 cargo such as gold, silver, 30 precious stones, pearls, fine linen, purple cloth, silk, 31 scarlet cloth, 32 all sorts of things made of citron wood, 33 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 34 incense, perfumed ointment, 35 frankincense, 36 wine, olive oil and costly flour, 37 wheat, cattle and sheep, horses and four-wheeled carriages, 38 slaves and human lives. 39
18:14 (The ripe fruit 40 you greatly desired 41
has gone from you,
and all your luxury 42 and splendor 43
have gone from you –
they will never ever be found again!) 44
18:15 The merchants who sold 45 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 46 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 47
and adorned with gold, 48 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 49
And every ship’s captain, 50 and all who sail along the coast 51 – seamen, and all who 52 make their living from the sea, stood a long way off 18:18 and began to shout 53 when they saw the smoke from the fire that burned her up, 54 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 55
“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!” 56
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 57 against her on your behalf!) 58
18:21 Then 59 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 60
Babylon the great city will be thrown down 61
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 62 again.
No 63 craftsman 64 who practices any trade
will ever be found in you again;
the noise of a mill 65 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 66 were deceived by your magic spells! 67
18:24 The 68 blood of the saints and prophets was found in her, 69
along with the blood 70 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. 71
For he has judged 72 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 73 poured out by her own hands!” 74
19:3 Then 75 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 76 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 77 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 78 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 79 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: 80
“Hallelujah!
For the Lord our God, 81 the All-Powerful, 82 reigns!
19:7 Let us rejoice 83 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” 84 (for the fine linen is the righteous deeds of the saints). 85
19:9 Then 86 the angel 87 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 88 I threw myself down 89 at his feet to worship him, but 90 he said, “Do not do this! 91 I am only 92 a fellow servant 93 with you and your brothers 94 who hold to the testimony about 95 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 96 I saw heaven opened and here came 97 a white horse! The 98 one riding it was called “Faithful” and “True,” and with justice 99 he judges and goes to war. 19:12 His eyes are like a fiery 100 flame and there are many diadem crowns 101 on his head. He has 102 a name written 103 that no one knows except himself. 19:13 He is dressed in clothing dipped 104 in blood, and he is called 105 the Word of God. 19:14 The 106 armies that are in heaven, dressed in white, clean, fine linen, 107 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 108 He 109 will rule 110 them with an iron rod, 111 and he stomps the winepress 112 of the furious 113 wrath of God, the All-Powerful. 114 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 115 I saw one angel standing in 116 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 117
“Come, gather around for the great banquet 118 of God,
19:18 to eat 119 your fill 120 of the flesh of kings,
the flesh of generals, 121
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 122
and small and great!”
19:19 Then 123 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 124 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 125 – 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. 126 19:21 The 127 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 128 themselves with their flesh.
20:1 Then 129 I saw an angel descending from heaven, holding 130 in his hand the key to the abyss and a huge chain. 20:2 He 131 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 132 then 133 threw him into the abyss and locked 134 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 135 I saw thrones and seated on them were those who had been given authority to judge. 136 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 137 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 138 came to life 139 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.) 140 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 141 in the first resurrection. The second death has no power over them, 142 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 143 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 144 the nations at the four corners of the earth, Gog and Magog, 145 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 146 20:9 They 147 went up 148 on the broad plain of the earth 149 and encircled 150 the camp 151 of the saints and the beloved city, but 152 fire came down from heaven and devoured them completely. 153 20:10 And the devil who deceived 154 them was thrown into the lake of fire and sulfur, 155 where the beast and the false prophet are 156 too, and they will be tormented there day and night forever and ever.
20:11 Then 157 I saw a large 158 white throne and the one who was seated on it; the earth and the heaven 159 fled 160 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 161 books were opened, and another book was opened – the book of life. 162 So 163 the dead were judged by what was written in the books, according to their deeds. 164 20:13 The 165 sea gave up the dead that were in it, and Death 166 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 167 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 168 anyone’s name 169 was not found written in the book of life, that person 170 was thrown into the lake of fire.
21:1 Then 171 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 172 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 173 of God is among human beings. 174 He 175 will live among them, and they will be his people, and God himself will be with them. 176 21:4 He 177 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.” 178
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 179 he said to me, “Write it down, 180 because these words are reliable 181 and true.” 21:6 He also said to me, “It is done! 182 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 183 free of charge 184 from the spring of the water of life. 21:7 The one who conquers 185 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, 186 idol worshipers, 187 and all those who lie, their place 188 will be in the lake that burns with fire and sulfur. 189 That 190 is the second death.”
21:9 Then 191 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 192 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 193 he took me away in the Spirit 194 to a huge, majestic mountain 195 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 196 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 197 21:12 It has 198 a massive, high wall 199 with twelve gates, 200 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 201 are written on the gates. 202 21:13 There are 203 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. 204 21:14 The 205 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 206 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 207 the city is laid out as a square, 208 its length and width the same. He 209 measured the city with the measuring rod 210 at fourteen hundred miles 211 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 212 according to human measurement, which is also the angel’s. 213 21:18 The city’s 214 wall is made 215 of jasper and the city is pure gold, like transparent glass. 216 21:19 The foundations of the city’s wall are decorated 217 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 218 the fourth emerald, 21:20 the fifth onyx, 219 the sixth carnelian, 220 the seventh chrysolite, 221 the eighth beryl, 222 the ninth topaz, the tenth chrysoprase, 223 the eleventh jacinth, 224 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 225 main street 226 of the city is pure gold, like transparent glass.
21:22 Now 227 I saw no temple in the city, because the Lord God – the All-Powerful 228 – 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 229 will walk by its light and the kings of the earth will bring their grandeur 230 into it. 21:25 Its gates will never be closed during the day 231 (and 232 there will be no night there). 233 21:26 They will bring the grandeur and the wealth 234 of the nations 235 into it, 21:27 but 236 nothing ritually unclean 237 will ever enter into it, nor anyone who does what is detestable 238 or practices falsehood, 239 but only those whose names 240 are written in the Lamb’s book of life.
22:1 Then 241 the angel 242 showed me the river of the water of life – water as clear as crystal – pouring out 243 from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s 244 main street. 245 On each side 246 of the river is the tree of life producing twelve kinds 247 of fruit, yielding its fruit every month of the year. 248 Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, 249 and the throne of God and the Lamb will be in the city. 250 His 251 servants 252 will worship 253 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 254 the angel 255 said to me, “These words are reliable 256 and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants 257 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.) 258
22:8 I, John, am the one who heard and saw these things, 259 and when I heard and saw them, 260 I threw myself down 261 to worship at the feet of the angel who was showing them to me. 22:9 But 262 he said to me, “Do not do this! 263 I am a fellow servant 264 with you and with your brothers the prophets, and with those who obey 265 the words of this book. Worship God!” 22:10 Then 266 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, 267 and the one who is morally filthy 268 must continue to be filthy. The 269 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 270 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!) 271
22:14 Blessed are those who wash their robes so they can have access 272 to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers 273 and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! 274
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!” 275 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 276 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 277 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. 278
[18:1] 1 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 2 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 3 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] 4 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] 5 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] 6 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 7 tc ‡ Several
[18:3] 8 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 9 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] 10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 11 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] 12 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 13 tn That is, remembered her sins to execute judgment on them.
[18:6] 15 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] 16 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 17 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 18 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] 19 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 20 tn Grk “For this reason, her plagues will come.”
[18:8] 21 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] 22 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 23 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 25 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] 26 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] 27 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] 28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 29 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] 30 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] 31 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] 32 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 33 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] 34 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] 35 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 36 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 37 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] 38 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] 39 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] 40 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] 41 tn Grk “you desired in your soul.”
[18:14] 42 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 43 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] 44 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] 45 tn Grk “the merchants [sellers] of these things.”
[18:15] 46 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] 47 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 48 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 49 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] 50 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] 51 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] 52 tn Grk “and as many as.”
[18:18] 53 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 54 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] 55 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] 56 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] 57 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] 58 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] 59 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 60 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] 61 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] 62 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 63 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 64 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] 65 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] 66 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 67 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] 68 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 69 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 70 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:2] 71 tn Compare the similar phrase in Rev 16:7.
[19:2] 72 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] 73 tn See the note on the word “servants” in 1:1.
[19:2] 74 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 75 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 76 tn Or “her smoke ascends forever and ever.”
[19:4] 77 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] 78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 79 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 80 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] 81 tc Several
[19:6] 82 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] 83 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 84 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] 85 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 86 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 87 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 88 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 89 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] 90 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 91 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] 92 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] 93 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 94 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] 95 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] 96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 97 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 98 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] 99 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] 100 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 101 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] 102 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] 103 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] 104 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] 105 tn Grk “the name of him is called.”
[19:14] 106 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 107 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] 108 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 109 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 110 tn Grk “will shepherd.”
[19:15] 111 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] 112 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] 113 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] 114 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] 115 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 116 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 117 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] 118 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 119 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 120 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 121 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] 122 tn See the note on the word “servants” in 1:1.
[19:19] 123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 124 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] 125 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] 126 tn Traditionally, “brimstone.”
[19:21] 127 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 128 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] 129 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:1] 130 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] 131 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:3] 132 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
[20:3] 133 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:3] 134 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] 135 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 136 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] 137 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] 138 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 139 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] 140 sn This statement appears to be a parenthetical comment by the author.
[20:6] 141 tn Grk “who has a share.”
[20:6] 142 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] 143 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:8] 145 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 146 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 147 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 148 tn The shift here to past tense reflects the Greek text.
[20:9] 149 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] 150 tn Or “surrounded.”
[20:9] 151 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] 152 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 153 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[20:10] 155 tn Traditionally, “brimstone.”
[20:10] 156 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] 157 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 158 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 159 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] 161 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 162 tn Grk “another book was opened, which is of life.”
[20:12] 163 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 164 tn Grk “from the things written in the books according to their works.”
[20:13] 165 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 166 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 167 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:15] 168 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 169 tn The word “name” is not in the Greek text, but is implied.
[20:15] 170 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
[21:1] 171 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 172 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] 173 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 174 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] 175 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] 176 tc ‡ Most
[21:4] 177 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] 178 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] 179 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 180 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] 182 tn Or “It has happened.”
[21:6] 183 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] 184 tn Or “as a free gift” (see L&N 57.85).
[21:7] 185 tn Or “who is victorious”; traditionally, “who overcomes.”
[21:8] 186 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] 187 tn Grk “idolaters.”
[21:8] 188 tn Grk “their share.”
[21:8] 189 tn Traditionally, “brimstone.”
[21:8] 190 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] 191 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:9] 192 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] 193 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
[21:10] 194 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] 195 tn Grk “to a mountain great and high.”
[21:11] 196 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] 197 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] 198 tn Grk “jasper, having.” Here a new sentence was started in the translation.
[21:12] 199 tn Grk “a (city) wall great and high.”
[21:12] 200 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] 201 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
[21:12] 202 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
[21:13] 203 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] 204 tn The word “side” has been supplied four times in this verse for clarity.
[21:14] 205 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:15] 206 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
[21:16] 207 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
[21:16] 208 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] 209 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:16] 210 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
[21:16] 211 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] 212 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] 213 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] 214 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] 215 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] 216 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] 217 tn The perfect participle here has been translated as an intensive (resultative) perfect.
[21:19] 218 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
[21:20] 219 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
[21:20] 220 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
[21:20] 221 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
[21:20] 222 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
[21:20] 223 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
[21:20] 224 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] 225 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 226 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[21:22] 227 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] 228 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] 229 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 230 tn Or “splendor”; Grk “glory.”
[21:25] 231 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] 232 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] 233 tn The clause has virtually the force of a parenthetical comment.
[21:26] 234 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] 235 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 236 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 237 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] 238 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 239 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] 240 tn Grk “those who are written”; the word “names” is implied.
[22:1] 241 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:1] 242 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
[22:1] 243 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
[22:2] 244 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:2] 245 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[22:2] 246 tn Grk “From here and from there.”
[22:2] 247 tn Or “twelve crops” (one for each month of the year).
[22:2] 248 tn The words “of the year” are implied.
[22:3] 249 tn Or “be anything accursed” (L&N 33.474).
[22:3] 250 tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:3] 251 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] 252 tn See the note on the word “servants” in 1:1.
[22:3] 253 tn Or “will serve.”
[22:6] 254 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:6] 255 tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
[22:6] 257 tn See the note on the word “servants” in 1:1.
[22:7] 258 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] 259 tn Or “I am John, the one who heard and saw these things.”
[22:8] 260 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] 261 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] 262 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[22:9] 263 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] 264 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] 265 tn Grk “keep” (an idiom for obedience).
[22:10] 266 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[22:11] 267 tn Grk “must do evil still.”
[22:11] 268 tn For this translation see L&N 88.258; the term refers to living in moral filth.
[22:11] 269 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] 270 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] 271 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] 272 tn Grk “so that there will be to them authority over the tree of life.”
[22:15] 273 tn On the term φάρμακοι (farmakoi) see L&N 53.101.
[22:15] 274 tn Or “lying,” “deceit.”
[22:16] 275 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] 277 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] 278 tc Most
