Wahyu 2:5

2:5 Therefore, remember from what high state ¹  you have fallen and repent! Do ²  the deeds you did at the first; ³  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ⁴ 

Wahyu 2:21-23

2:21 I ⁵  have given her time to repent, but ⁶  she is not willing to repent of her sexual immorality. 2:22 Look! I am throwing her onto a bed of violent illness, ⁷  and those who commit adultery with her into terrible suffering, ⁸  unless they repent of her deeds. 2:23 Furthermore, I will strike her followers ⁹  with a deadly disease, ¹⁰  and then all the churches will know that I am the one who searches minds and hearts. I will repay ¹¹  each one of you ¹²  what your deeds deserve. ¹³ 

Wahyu 6:13

6:13 and the stars in the sky ¹⁴  fell to the earth like a fig tree dropping ¹⁵  its unripe figs ¹⁶  when shaken by a fierce ¹⁷  wind.

Wahyu 8:12

8:12 Then ¹⁸  the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day ¹⁹  and for a third of the night likewise.

Wahyu 12:1

The Woman, the Child, and the Dragon

12:1 Then ²⁰  a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. ²¹ 

Wahyu 12:4-5

12:4 Now ²²  the dragon’s ²³  tail swept away a third of the stars in heaven and hurled them to the earth. Then ²⁴  the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born. 12:5 So ²⁵  the woman gave birth to a son, a male child, ²⁶  who is going to rule ²⁷  over all the nations ²⁸  with an iron rod. ²⁹  Her ³⁰  child was suddenly caught up to God and to his throne,

Wahyu 12:14

12:14 But ³¹  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ³²  to the place God ³³  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ³⁴ 

Wahyu 12:16-17

12:16 but ³⁵  the earth came to her rescue; ³⁶  the ground opened up ³⁷  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ³⁸  the dragon became enraged at the woman and went away to make war on the rest of her children, ³⁹  those who keep ⁴⁰  God’s commandments and hold to ⁴¹  the testimony about Jesus. ⁴²  (12:18) And the dragon ⁴³  stood ⁴⁴  on the sand ⁴⁵  of the seashore. ⁴⁶ 

Wahyu 14:8

14:8 A ⁴⁷  second ⁴⁸  angel ⁴⁹  followed the first, ⁵⁰  declaring: ⁵¹  “Fallen, fallen is Babylon the great city! ⁵²  She made all the nations ⁵³  drink of the wine of her immoral passion.” ⁵⁴ 

Wahyu 14:18

14:18 Another ⁵⁵  angel, who was in charge of ⁵⁶  the fire, came from the altar and called in a loud voice to the angel ⁵⁷  who had the sharp sickle, “Use ⁵⁸  your sharp sickle and gather ⁵⁹  the clusters of grapes ⁶⁰  off the vine of the earth, ⁶¹  because its grapes ⁶²  are now ripe.” ⁶³ 

Wahyu 16:21

16:21 And gigantic hailstones, weighing about a hundred pounds ⁶⁴  each, fell from heaven ⁶⁵  on people, ⁶⁶  but they ⁶⁷  blasphemed God because of the plague of hail, since it ⁶⁸  was so horrendous. ⁶⁹ 

Wahyu 17:2

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.” ⁷⁰ 

Wahyu 17:4-5

17:4 Now ⁷¹  the woman was dressed in purple and scarlet clothing, ⁷²  and adorned with gold, ⁷³  precious stones, and pearls. She held ⁷⁴  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ⁷⁵  17:5 On ⁷⁶  her forehead was written a name, a mystery: ⁷⁷  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

Wahyu 17:16

17:16 The ⁷⁸  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ⁷⁹  will consume her flesh and burn her up with fire. ⁸⁰ 

Wahyu 18:3-10

18:3 For all the nations ⁸¹  have fallen ⁸²  from

the wine of her immoral passion, ⁸³ 

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.” ⁸⁴ 

18:4 Then ⁸⁵  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 ⁸⁶  up all the way to heaven ⁸⁷  and God has remembered ⁸⁸  her crimes. ⁸⁹  18:6 Repay her the same way she repaid others; ⁹⁰  pay her back double ⁹¹  corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as ⁹²  she exalted herself and lived in sensual luxury, ⁹³  to this extent give her torment and grief because she said to herself, ⁹⁴  ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues ⁹⁵  in a single day: disease, ⁹⁶  mourning, ⁹⁷  and famine, and she will be burned down ⁹⁸  with fire, because the Lord God who judges her is powerful!”

18:9 Then ⁹⁹  the kings of the earth who committed immoral acts with her and lived in sensual luxury ¹⁰⁰  with her will weep and wail for her when they see the smoke from the fire that burns her up. ¹⁰¹  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 ¹⁰²  has come!”

Wahyu 18:15

18:15 The merchants who sold ¹⁰³  these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep ¹⁰⁴  and mourn,

Wahyu 18:18-20

18:18 and began to shout ¹⁰⁵  when they saw the smoke from the fire that burned her up, ¹⁰⁶  “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, ¹⁰⁷ 

“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!” ¹⁰⁸ 

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ¹⁰⁹  against her on your behalf!) ¹¹⁰ 

Wahyu 19:2-3

19:2 because his judgments are true and just. ¹¹¹ 

For he has judged ¹¹²  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ¹¹³  poured out by her own hands!” ¹¹⁴ 

19:3 Then ¹¹⁵  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ¹¹⁶ 

Wahyu 21:2

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.

Wahyu 21:11

21:11 The city possesses ¹¹⁷  the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. ¹¹⁸ 

Wahyu 21:15-18

21:15 The angel ¹¹⁹  who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now ¹²⁰  the city is laid out as a square, ¹²¹  its length and width the same. He ¹²²  measured the city with the measuring rod ¹²³  at fourteen hundred miles ¹²⁴  (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits ¹²⁵  according to human measurement, which is also the angel’s. ¹²⁶  21:18 The city’s ¹²⁷  wall is made ¹²⁸  of jasper and the city is pure gold, like transparent glass. ¹²⁹ 

Wahyu 21:22-25

21:22 Now ¹³⁰  I saw no temple in the city, because the Lord God – the All-Powerful ¹³¹  – 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 ¹³²  will walk by its light and the kings of the earth will bring their grandeur ¹³³  into it. 21:25 Its gates will never be closed during the day ¹³⁴  (and ¹³⁵  there will be no night there). ¹³⁶ 

Wahyu 22:2

22:2 flowing down the middle of the city’s ¹³⁷  main street. ¹³⁸  On each side ¹³⁹  of the river is the tree of life producing twelve kinds ¹⁴⁰  of fruit, yielding its fruit every month of the year. ¹⁴¹  Its leaves are for the healing of the nations.

[2:5]  ¹ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  ² tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  ³ tn Or “you did formerly.”

[2:5]  ⁴ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[2:21]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

[2:21]  ⁶ tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.

[2:22]  ⁷ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ⁸ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

[2:23]  ⁹ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ¹⁰ tn Grk “I will kill with 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).

[2:23]  ¹¹ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ¹² sn This pronoun and the following one are plural in the Greek text.

[2:23]  ¹³ tn Grk “each one of you according to your works.”

[6:13]  ¹⁴ tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.

[6:13]  ¹⁵ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ¹⁶ tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”

[6:13]  ¹⁷ tn Grk “great wind.”

[8:12]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  ¹⁹ tn Grk “the day did not shine [with respect to] the third of it.”

[12:1]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ²¹ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:4]  ²² tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ²³ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:5]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ²⁶ tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

[12:5]  ²⁷ tn Grk “shepherd.”

[12:5]  ²⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ²⁹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).

[12:5]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:14]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ³² tn Or “desert.”

[12:14]  ³³ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ³⁴ tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.

[12:14]  sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).

[12:16]  ³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ³⁶ tn Grk “the earth helped the woman.”

[12:16]  ³⁷ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ³⁹ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁴⁰ tn Or “who obey.”

[12:17]  ⁴¹ tn Grk “and having.”

[12:17]  ⁴² tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ⁴³ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁴⁴ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ⁴⁵ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁴⁶ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[14:8]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ⁴⁸ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ⁴⁹ tn Grk “And another angel, a second.”

[14:8]  ⁵⁰ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:8]  ⁵¹ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ⁵² sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ⁵³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ⁵⁴ tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).

[14:18]  ⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ⁵⁶ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ⁵⁷ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ⁵⁸ tn Grk “Send.”

[14:18]  ⁵⁹ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ⁶⁰ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ⁶¹ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ⁶² tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ⁶³ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[16:21]  ⁶⁴ tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.

[16:21]  ⁶⁵ tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

[16:21]  ⁶⁶ tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).

[16:21]  ⁶⁷ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ⁶⁸ tn Grk “the plague of it.”

[16:21]  ⁶⁹ tn Grk “since the plague of it was exceedingly great.”

[17:2]  ⁷⁰ 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.

[17:4]  ⁷¹ 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]  ⁷² tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ⁷³ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ⁷⁴ 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]  ⁷⁵ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[17:5]  ⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ⁷⁷ 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”).

[17:16]  ⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁷⁹ 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]  ⁸⁰ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[18:3]  ⁸¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ⁸² tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  ⁸³ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ⁸⁴ 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]  ⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:5]  ⁸⁶ 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]  ⁸⁷ tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

[18:5]  ⁸⁸ tn That is, remembered her sins to execute judgment on them.

[18:5]  ⁸⁹ tn Or “her sins.”

[18:6]  ⁹⁰ 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]  ⁹¹ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[18:7]  ⁹² tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ⁹³ 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]  ⁹⁴ tn Grk “said in her heart,” an idiom for saying something to oneself.

[18:8]  ⁹⁵ tn Grk “For this reason, her plagues will come.”

[18:8]  ⁹⁶ 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]  ⁹⁷ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ⁹⁸ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[18:9]  ⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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.”

[18:15]  ¹⁰³ tn Grk “the merchants [sellers] of these things.”

[18:15]  ¹⁰⁴ 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.

[18:18]  ¹⁰⁵ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ¹⁰⁶ 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]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ 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]  ¹¹⁰ 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.

[19:2]  ¹¹¹ tn Compare the similar phrase in Rev 16:7.

[19:2]  ¹¹² 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]  ¹¹³ tn See the note on the word “servants” in 1:1.

[19:2]  ¹¹⁴ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ¹¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ¹¹⁶ tn Or “her smoke ascends forever and ever.”

[21:11]  ¹¹⁷ 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]  ¹¹⁸ 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.”

[21:15]  ¹¹⁹ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

[21:16]  ¹²⁰ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.

[21:16]  ¹²¹ 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]  ¹²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:16]  ¹²³ tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.

[21:16]  ¹²⁴ 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]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ 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]  ¹²⁹ 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).

[21:22]  ¹³⁰ 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]  ¹³¹ 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]  ¹³² tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:24]  ¹³³ tn Or “splendor”; Grk “glory.”

[21:25]  ¹³⁴ 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]  ¹³⁵ 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]  ¹³⁶ tn The clause has virtually the force of a parenthetical comment.

[22:2]  ¹³⁷ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ¹³⁸ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ¹³⁹ tn Grk “From here and from there.”

[22:2]  ¹⁴⁰ tn Or “twelve crops” (one for each month of the year).

[22:2]  ¹⁴¹ tn The words “of the year” are implied.