Wahyu 8:11

8:11 (Now ¹  the name of the star is ²  Wormwood.) ³  So ⁴  a third of the waters became wormwood, ⁵  and many people died from these waters because they were poisoned. ⁶ 

Wahyu 12:15

12:15 Then ⁷  the serpent spouted water like a river out of his mouth after the woman in an attempt to ⁸  sweep her away by a flood,

Wahyu 16:4

16:4 Then ⁹  the third angel ¹⁰  poured out his bowl on the rivers and the springs of water, and they turned into blood.

Wahyu 1:15

1:15 His feet were like polished bronze ¹¹  refined ¹²  in a furnace, and his voice was like the roar ¹³  of many waters.

Wahyu 7:17

7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ¹⁴ 

Wahyu 17:15

17:15 Then ¹⁵  the angel ¹⁶  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ¹⁷  nations, and languages.

Wahyu 22:1

22:1 Then ¹⁸  the angel ¹⁹  showed me the river of the water of life – water as clear as crystal – pouring out ²⁰  from the throne of God and of the Lamb,

Wahyu 8:10

8:10 Then ²¹  the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; ²²  it landed ²³  on a third of the rivers and on the springs of water.

Wahyu 14:2

14:2 I also heard a sound ²⁴  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ²⁵  the sound I heard was like that made by harpists playing their harps,

Wahyu 16:5

16:5 Now ²⁶  I heard the angel of the waters saying:

“You are just ²⁷  – the one who is and who was,

the Holy One – because you have passed these judgments, ²⁸ 

Wahyu 21:4

21:4 He ²⁹  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.” ³⁰ 

Wahyu 11:6

11:6 These two have the power ³¹  to close up the sky so that it does not rain during the time ³²  they are prophesying. They ³³  have power ³⁴  to turn the waters to blood and to strike the earth with every kind of plague whenever they want.

Wahyu 14:7

14:7 He declared ³⁵  in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

Wahyu 16:12

16:12 Then ³⁶  the sixth angel ³⁷  poured out his bowl on the great river Euphrates and dried up its water ³⁸  to prepare the way ³⁹  for the kings from the east. ⁴⁰ 

Wahyu 21:6

21:6 He also said to me, “It is done! ⁴¹  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ⁴²  free of charge ⁴³  from the spring of the water of life.

Wahyu 22:17

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.

Wahyu 19:6

The Wedding Celebration of the Lamb

19:6 Then ⁴⁴  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: ⁴⁵ 

“Hallelujah!

For the Lord our God, ⁴⁶  the All-Powerful, ⁴⁷  reigns!

Wahyu 17:1

The Great Prostitute and the Beast

17:1 Then ⁴⁸  one of the seven angels who had the seven bowls came and spoke to me. ⁴⁹  “Come,” he said, “I will show you the condemnation and punishment ⁵⁰  of the great prostitute who sits on many waters,

Wahyu 12:16

12:16 but ⁵¹  the earth came to her rescue; ⁵²  the ground opened up ⁵³  and swallowed the river that the dragon had spewed from his mouth.

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.” ⁵⁴ 

Wahyu 16:3

16:3 Next, ⁵⁵  the second angel ⁵⁶  poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

Wahyu 18:13

18:13 cinnamon, spice, ⁵⁷  incense, perfumed ointment, ⁵⁸  frankincense, ⁵⁹  wine, olive oil and costly flour, ⁶⁰  wheat, cattle and sheep, horses and four-wheeled carriages, ⁶¹  slaves and human lives. ⁶² 

Wahyu 14:8

14:8 A ⁶³  second ⁶⁴  angel ⁶⁵  followed the first, ⁶⁶  declaring: ⁶⁷  “Fallen, fallen is Babylon the great city! ⁶⁸  She made all the nations ⁶⁹  drink of the wine of her immoral passion.” ⁷⁰ 

Wahyu 10:10

10:10 So ⁷¹  I took the little scroll from the angel’s hand and ate it, and it did taste ⁷²  as sweet as honey in my mouth, but ⁷³  when I had eaten it, my stomach became bitter.

Wahyu 18:3

18:3 For all the nations ⁷⁴  have fallen ⁷⁵  from

the wine of her immoral passion, ⁷⁶ 

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.” ⁷⁷ 

Wahyu 6:6

6:6 Then ⁷⁸  I heard something like a voice from among the four living creatures saying, “A quart ⁷⁹  of wheat will cost a day’s pay ⁸⁰  and three quarts of barley will cost a day’s pay. But ⁸¹  do not damage the olive oil and the wine!”

Wahyu 10:9

10:9 So ⁸²  I went to the angel and asked him to give me the little scroll. He ⁸³  said to me, “Take the scroll ⁸⁴  and eat it. It ⁸⁵  will make your stomach bitter, but it will be as sweet as honey in your mouth.”

Wahyu 14:10

14:10 that person ⁸⁶  will also drink of the wine of God’s anger ⁸⁷  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁸⁸  in front of the holy angels and in front of the Lamb.

Wahyu 16:19

16:19 The ⁸⁹  great city was split into three parts and the cities of the nations ⁹⁰  collapsed. ⁹¹  So ⁹²  Babylon the great was remembered before God, and was given the cup ⁹³  filled with the wine made of God’s furious wrath. ⁹⁴ 

[8:11]  ¹ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ² tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ³ sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.

[8:11]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ⁵ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ⁶ tn Grk “and many of the men died from these waters because they were bitter.”

[12:15]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ⁸ tn Grk “so that he might make her swept away.”

[16:4]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ¹⁰ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[1:15]  ¹¹ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.

[1:15]  ¹² tn Or “that has been heated in a furnace until it glows.”

[1:15]  ¹³ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.

[7:17]  ¹⁴ sn An allusion to Isa 25:8.

[17:15]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ¹⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ¹⁷ tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:1]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ¹⁹ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ²⁰ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[8:10]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:10]  ²² tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[8:10]  ²³ tn Grk “fell.”

[14:2]  ²⁴ tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.

[14:2]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[16:5]  ²⁶ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ²⁷ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ²⁸ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[21:4]  ²⁹ 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]  ³⁰ 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.’”

[11:6]  ³¹ tn Or “authority.”

[11:6]  ³² tn Grk “the days.”

[11:6]  ³³ 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.

[11:6]  ³⁴ tn Or “authority.”

[14:7]  ³⁵ tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[16:12]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ³⁷ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ³⁸ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ³⁹ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ⁴⁰ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”

[21:6]  ⁴¹ tn Or “It has happened.”

[21:6]  ⁴² 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]  ⁴³ tn Or “as a free gift” (see L&N 57.85).

[19:6]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁴⁵ 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]  ⁴⁶ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ⁴⁷ 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.”

[17:1]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ⁴⁹ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ⁵⁰ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[12:16]  ⁵¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ⁵² tn Grk “the earth helped the woman.”

[12:16]  ⁵³ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[17:2]  ⁵⁴ 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.

[16:3]  ⁵⁵ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ⁵⁶ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[18:13]  ⁵⁷ 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]  ⁵⁸ tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

[18:13]  ⁵⁹ tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

[18:13]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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).

[14:8]  ⁶³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ⁶⁴ 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]  ⁶⁵ tn Grk “And another angel, a second.”

[14:8]  ⁶⁶ 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]  ⁶⁷ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ⁶⁸ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ⁶⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ⁷⁰ 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).

[10:10]  ⁷¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  ⁷² tn Grk “it was.” The idea of taste is implied.

[10:10]  ⁷³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[18:3]  ⁷⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ⁷⁵ 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]  ⁷⁶ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ⁷⁷ 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.

[6:6]  ⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:9]  ⁸² tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ⁸³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ⁸⁴ tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:9]  ⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:10]  ⁸⁶ tn Grk “he himself.”

[14:10]  ⁸⁷ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ⁸⁸ tn Traditionally, “brimstone.”

[16:19]  ⁸⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ⁹⁰ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ⁹¹ tn Grk “fell.”

[16:19]  ⁹² tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ⁹³ tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).

[16:19]  ⁹⁴ tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.