Wahyu 14:1-20
Konteks14:1 Then 1 I looked, and here was 2 the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads. 14:2 I also heard a sound 3 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 4 the sound I heard was like that made by harpists playing their harps, 14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No 5 one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.
14:4 These are the ones who have not defiled themselves 6 with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, 14:5 and no lie was found on their lips; 7 they 8 are blameless.
14:6 Then 9 I saw another 10 angel flying directly overhead, 11 and he had 12 an eternal gospel to proclaim 13 to those who live 14 on the earth – to every nation, tribe, 15 language, and people. 14:7 He declared 16 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!”
14:8 A 17 second 18 angel 19 followed the first, 20 declaring: 21 “Fallen, fallen is Babylon the great city! 22 She made all the nations 23 drink of the wine of her immoral passion.” 24
14:9 A 25 third angel 26 followed the first two, 27 declaring 28 in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 14:10 that person 29 will also drink of the wine of God’s anger 30 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 31 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 32 torture will go up 33 forever and ever, and those who worship the beast and his image will have 34 no rest day or night, along with 35 anyone who receives the mark of his name.” 14:12 This requires 36 the steadfast endurance 37 of the saints – those who obey 38 God’s commandments and hold to 39 their faith in Jesus. 40
14:13 Then 41 I heard a voice from heaven say, “Write this:
‘Blessed are the dead,
those who die in the Lord from this moment on!’”
“Yes,” says the Spirit, “so they can rest from their hard work, 42 because their deeds will follow them.” 43
14:14 Then 44 I looked, and a white cloud appeared, 45 and seated on the cloud was one like a son of man! 46 He had 47 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 48 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 49 your sickle and start to reap, 50 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 51 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 52 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 53 angel, who was in charge of 54 the fire, came from the altar and called in a loud voice to the angel 55 who had the sharp sickle, “Use 56 your sharp sickle and gather 57 the clusters of grapes 58 off the vine of the earth, 59 because its grapes 60 are now ripe.” 61 14:19 So 62 the angel swung his sickle over the earth and gathered the grapes from the vineyard 63 of the earth and tossed them into the great 64 winepress of the wrath of God. 14:20 Then 65 the winepress was stomped 66 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 67 for a distance of almost two hundred miles. 68
Wahyu 16:1-21
Konteks16:1 Then 69 I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” 70 16:2 So 71 the first angel 72 went and poured out his bowl on the earth. Then 73 ugly and painful sores 74 appeared on the people 75 who had the mark of the beast and who worshiped his image.
16:3 Next, 76 the second angel 77 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.
16:4 Then 78 the third angel 79 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 80 I heard the angel of the waters saying:
“You are just 81 – the one who is and who was,
the Holy One – because you have passed these judgments, 82
16:6 because they poured out the blood of your saints and prophets,
so 83 you have given them blood to drink. They got what they deserved!” 84
16:7 Then 85 I heard the altar reply, 86 “Yes, Lord God, the All-Powerful, 87 your judgments are true and just!”
16:8 Then 88 the fourth angel 89 poured out his bowl on the sun, and it was permitted to scorch people 90 with fire. 16:9 Thus 91 people 92 were scorched by the terrible heat, 93 yet 94 they blasphemed the name of God, who has ruling authority 95 over these plagues, and they would not repent and give him glory.
16:10 Then 96 the fifth angel 97 poured out his bowl on the throne of the beast so that 98 darkness covered his kingdom, 99 and people 100 began to bite 101 their tongues because 102 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 103 and because of their sores, 104 but nevertheless 105 they still refused to repent 106 of their deeds.
16:12 Then 107 the sixth angel 108 poured out his bowl on the great river Euphrates and dried up its water 109 to prepare the way 110 for the kings from the east. 111 16:13 Then 112 I saw three unclean spirits 113 that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth 114 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 115
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 116 his clothes so that he will not have to walk around naked and his shameful condition 117 be seen.) 118
16:16 Now 119 the spirits 120 gathered the kings and their armies 121 to the place that is called Armageddon 122 in Hebrew.
16:17 Finally 123 the seventh angel 124 poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 16:18 Then 125 there were flashes of lightning, roaring, 126 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 127 has been on the earth, so tremendous was that earthquake. 16:19 The 128 great city was split into three parts and the cities of the nations 129 collapsed. 130 So 131 Babylon the great was remembered before God, and was given the cup 132 filled with the wine made of God’s furious wrath. 133 16:20 Every 134 island fled away 135 and no mountains could be found. 136 16:21 And gigantic hailstones, weighing about a hundred pounds 137 each, fell from heaven 138 on people, 139 but they 140 blasphemed God because of the plague of hail, since it 141 was so horrendous. 142
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. 143
For he has judged 144 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 145 poured out by her own hands!” 146
19:3 Then 147 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 148 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 149 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 150 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 151 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: 152
“Hallelujah!
For the Lord our God, 153 the All-Powerful, 154 reigns!
19:7 Let us rejoice 155 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” 156 (for the fine linen is the righteous deeds of the saints). 157
19:9 Then 158 the angel 159 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 160 I threw myself down 161 at his feet to worship him, but 162 he said, “Do not do this! 163 I am only 164 a fellow servant 165 with you and your brothers 166 who hold to the testimony about 167 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 168 I saw heaven opened and here came 169 a white horse! The 170 one riding it was called “Faithful” and “True,” and with justice 171 he judges and goes to war. 19:12 His eyes are like a fiery 172 flame and there are many diadem crowns 173 on his head. He has 174 a name written 175 that no one knows except himself. 19:13 He is dressed in clothing dipped 176 in blood, and he is called 177 the Word of God. 19:14 The 178 armies that are in heaven, dressed in white, clean, fine linen, 179 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 180 He 181 will rule 182 them with an iron rod, 183 and he stomps the winepress 184 of the furious 185 wrath of God, the All-Powerful. 186 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 187 I saw one angel standing in 188 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 189
“Come, gather around for the great banquet 190 of God,
19:18 to eat 191 your fill 192 of the flesh of kings,
the flesh of generals, 193
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 194
and small and great!”
19:19 Then 195 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 196 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 197 – 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. 198 19:21 The 199 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 200 themselves with their flesh.
[14:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 2 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 3 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] 4 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 5 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.
[14:4] 6 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 7 tn Grk “in their mouth was not found a lie.”
[14:5] 8 tc Several
[14:6] 9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 10 tc Most
[14:6] 11 tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”
[14:6] 13 tn Or “an eternal gospel to announce as good news.”
[14:6] 14 tn Grk “to those seated on the earth.”
[14:6] 15 tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:7] 16 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.
[14:8] 17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 18 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 19 tn Grk “And another angel, a second.”
[14:8] 20 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] 21 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 22 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 23 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 24 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).
[14:9] 25 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 26 tn Grk “And another angel, a third.”
[14:9] 27 tn Grk “followed them.”
[14:9] 28 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 29 tn Grk “he himself.”
[14:10] 30 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] 31 tn Traditionally, “brimstone.”
[14:11] 32 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 33 tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.
[14:11] 34 tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).
[14:12] 37 tn Or “the perseverance.”
[14:12] 39 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 40 tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”
[14:13] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 42 tn Or “from their trouble” (L&N 22.7).
[14:13] 43 tn Grk “their deeds will follow with them.”
[14:14] 44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 45 tn Grk “and behold, a white cloud.”
[14:14] 46 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
[14:14] 47 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 50 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 51 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 52 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 53 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 54 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 55 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] 57 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] 58 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] 59 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 60 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] 61 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 62 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 63 tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).
[14:19] 64 tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).
[14:20] 65 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 66 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 67 tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”
[14:20] 68 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
[16:1] 69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 70 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 71 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
[16:2] 72 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 73 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 74 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 75 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 76 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 77 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 79 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 80 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 81 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 82 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 83 tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
[16:6] 84 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 85 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 86 tn Grk “the altar saying.”
[16:7] 87 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.”
[16:8] 88 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 89 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 90 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 91 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 92 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 93 tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”
[16:9] 94 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 95 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 97 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 98 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 99 tn Grk “his kingdom became dark.”
[16:10] 100 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 101 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 102 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 103 tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”
[16:11] 104 tn Or “ulcerated sores” (see 16:2).
[16:11] 105 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 106 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 107 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 108 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 109 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 110 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 111 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.”
[16:13] 112 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 113 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 114 tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”
[16:14] 115 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.”
[16:15] 116 tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”
[16:15] 117 tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
[16:15] 118 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.
[16:16] 119 tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.
[16:16] 120 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 121 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 122 tc There are many variations in the spelling of this name among the Greek
[16:16] tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.
[16:17] 123 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 124 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 125 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 126 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[16:18] 127 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 128 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 129 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 131 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 132 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] 133 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.
[16:20] 134 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 136 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
[16:21] 137 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] 138 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] 139 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] 140 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 141 tn Grk “the plague of it.”
[16:21] 142 tn Grk “since the plague of it was exceedingly great.”
[19:2] 143 tn Compare the similar phrase in Rev 16:7.
[19:2] 144 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] 145 tn See the note on the word “servants” in 1:1.
[19:2] 146 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 147 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 148 tn Or “her smoke ascends forever and ever.”
[19:4] 149 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] 150 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 151 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 152 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] 153 tc Several
[19:6] 154 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] 155 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 156 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] 157 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 158 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 159 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 160 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 161 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] 162 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 163 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] 164 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] 165 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 166 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] 167 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] 168 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 169 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 170 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] 171 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] 172 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 173 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] 174 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] 175 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] 176 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] 177 tn Grk “the name of him is called.”
[19:14] 178 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 179 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] 180 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 181 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 182 tn Grk “will shepherd.”
[19:15] 183 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] 184 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] 185 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] 186 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] 187 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 188 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 189 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] 190 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 191 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 192 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 193 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] 194 tn See the note on the word “servants” in 1:1.
[19:19] 195 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 196 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] 197 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] 198 tn Traditionally, “brimstone.”
[19:21] 199 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 200 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).”
