Wahyu 6:1-17
Konteks6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, 1 “Come!” 2 6:2 So 3 I looked, 4 and here came 5 a white horse! The 6 one who rode it 7 had a bow, and he was given a crown, 8 and as a conqueror 9 he rode out to conquer.
6:3 Then 10 when the Lamb 11 opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, 12 came out, and the one who rode it 13 was granted permission 14 to take peace from the earth, so that people would butcher 15 one another, and he was given a huge sword.
6:5 Then 16 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 17 I looked, 18 and here came 19 a black horse! The 20 one who rode it 21 had a balance scale 22 in his hand. 6:6 Then 23 I heard something like a voice from among the four living creatures saying, “A quart 24 of wheat will cost a day’s pay 25 and three quarts of barley will cost a day’s pay. But 26 do not damage the olive oil and the wine!”
6:7 Then 27 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So 28 I looked 29 and here came 30 a pale green 31 horse! The 32 name of the one who rode it 33 was Death, and Hades followed right behind. 34 They 35 were given authority over a fourth of the earth, to kill its population with the sword, 36 famine, and disease, 37 and by the wild animals of the earth.
6:9 Now 38 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 39 because of the word of God and because of the testimony they had given. 6:10 They 40 cried out with a loud voice, 41 “How long, 42 Sovereign Master, 43 holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each 44 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 45 of both their fellow servants 46 and their brothers who were going to be killed just as they had been.
6:12 Then 47 I looked when the Lamb opened the sixth seal, and a huge 48 earthquake took place; the sun became as black as sackcloth made of hair, 49 and the full moon became blood red; 50 6:13 and the stars in the sky 51 fell to the earth like a fig tree dropping 52 its unripe figs 53 when shaken by a fierce 54 wind. 6:14 The sky 55 was split apart 56 like a scroll being rolled up, 57 and every mountain and island was moved from its place. 6:15 Then 58 the kings of the earth, the 59 very important people, the generals, 60 the rich, the powerful, and everyone, slave 61 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 62 said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 63 6:17 because the great day of their 64 wrath has come, and who is able to withstand it?” 65
Wahyu 19:1-21
Konteks19:1 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. 66
For he has judged 67 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 68 poured out by her own hands!” 69
19:3 Then 70 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 71 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 72 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 73 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 74 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: 75
“Hallelujah!
For the Lord our God, 76 the All-Powerful, 77 reigns!
19:7 Let us rejoice 78 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” 79 (for the fine linen is the righteous deeds of the saints). 80
19:9 Then 81 the angel 82 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 83 I threw myself down 84 at his feet to worship him, but 85 he said, “Do not do this! 86 I am only 87 a fellow servant 88 with you and your brothers 89 who hold to the testimony about 90 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 91 I saw heaven opened and here came 92 a white horse! The 93 one riding it was called “Faithful” and “True,” and with justice 94 he judges and goes to war. 19:12 His eyes are like a fiery 95 flame and there are many diadem crowns 96 on his head. He has 97 a name written 98 that no one knows except himself. 19:13 He is dressed in clothing dipped 99 in blood, and he is called 100 the Word of God. 19:14 The 101 armies that are in heaven, dressed in white, clean, fine linen, 102 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 103 He 104 will rule 105 them with an iron rod, 106 and he stomps the winepress 107 of the furious 108 wrath of God, the All-Powerful. 109 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 110 I saw one angel standing in 111 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 112
“Come, gather around for the great banquet 113 of God,
19:18 to eat 114 your fill 115 of the flesh of kings,
the flesh of generals, 116
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 117
and small and great!”
19:19 Then 118 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 119 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 120 – 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. 121 19:21 The 122 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 123 themselves with their flesh.
[6:1] 1 tn Grk “saying like a voice [or sound] of thunder.”
[6:1] 2 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
[6:2] 3 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
[6:2] 4 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the
[6:2] 5 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:2] 6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:2] 7 tn Grk “the one sitting on it.”
[6:2] sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8,” Int 18 (1964): 407-18. This interpretation is the most probable one.
[6:2] 8 sn See the note on the word crown in Rev 3:11.
[6:2] 9 tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
[6:3] 10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:3] 11 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
[6:4] 12 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[6:4] 13 tn Grk “the one sitting on it.”
[6:4] 14 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
[6:4] 15 tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”
[6:5] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:5] 17 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
[6:5] 18 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:5] 19 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:5] 20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:5] 21 tn Grk “the one sitting on it.”
[6:5] 22 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
[6:6] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:6] 24 tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”
[6:6] 25 tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”
[6:6] 26 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:7] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:8] 28 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
[6:8] 29 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:8] 30 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:8] 31 tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”
[6:8] 32 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 33 tn Grk “the one sitting on it.”
[6:8] 34 tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
[6:8] 35 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:8] 36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 37 tn Grk “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).
[6:9] 38 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
[6:9] 39 tn Or “murdered.” See the note on the word “butcher” in 6:4.
[6:10] 40 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 41 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
[6:10] 42 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
[6:10] 43 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).
[6:11] 44 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:11] 45 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).
[6:11] 46 tn Though σύνδουλος (sundoulos) has been 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.
[6:12] 47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:12] 48 tn Or “powerful”; Grk “a great.”
[6:12] 49 tn Or “like hairy sackcloth” (L&N 8.13).
[6:12] 50 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
[6:13] 51 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] 52 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
[6:13] 53 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] 54 tn Grk “great wind.”
[6:14] 55 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
[6:14] 56 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
[6:14] 57 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
[6:15] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 59 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:15] 60 tn Grk “chiliarchs.” A chiliarch was normally 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).
[6:15] 61 tn See the note on the word “servants” in 1:1.
[6:16] 62 tn 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 because of differences between Greek and English style.
[6:16] 63 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
[6:17] 64 tc Most
[6:17] 65 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
[19:2] 66 tn Compare the similar phrase in Rev 16:7.
[19:2] 67 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] 68 tn See the note on the word “servants” in 1:1.
[19:2] 69 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 70 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 71 tn Or “her smoke ascends forever and ever.”
[19:4] 72 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] 73 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 74 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 75 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] 76 tc Several
[19:6] 77 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] 78 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 79 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] 80 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 81 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 82 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 83 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 84 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] 85 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 86 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] 87 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] 88 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 89 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] 90 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] 91 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 92 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 93 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] 94 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] 95 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 96 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] 97 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] 98 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] 99 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] 100 tn Grk “the name of him is called.”
[19:14] 101 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 102 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] 103 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 104 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 105 tn Grk “will shepherd.”
[19:15] 106 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] 107 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] 108 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] 109 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] 110 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 111 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 112 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] 113 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 114 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 115 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 116 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] 117 tn See the note on the word “servants” in 1:1.
[19:19] 118 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 119 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] 120 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] 121 tn Traditionally, “brimstone.”
[19:21] 122 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 123 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).”
