Wahyu 2:22

2:22 Look! I am throwing her onto a bed of violent illness, ¹  and those who commit adultery with her into terrible suffering, ²  unless they repent of her deeds.

Wahyu 5:2

5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?”

Wahyu 6:13

6:13 and the stars in the sky ³  fell to the earth like a fig tree dropping ⁴  its unripe figs ⁵  when shaken by a fierce ⁶  wind.

Wahyu 7:10

7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ⁷ 

to the one seated on the throne, and to the Lamb!”

Wahyu 8:8

8:8 Then ⁸  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A ⁹  third of the sea became blood,

Wahyu 9:14

9:14 saying to the sixth angel, the one holding ¹⁰  the trumpet, “Set free ¹¹  the four angels who are bound at the great river Euphrates!”

Wahyu 10:3

10:3 Then ¹²  he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices.

Wahyu 11:8

11:8 Their ¹³  corpses will lie in the street ¹⁴  of the great city that is symbolically ¹⁵  called Sodom and Egypt, where their Lord was also crucified.

Wahyu 13:5

13:5 The beast ¹⁶  was given a mouth speaking proud words ¹⁷  and blasphemies, and he was permitted ¹⁸  to exercise ruling authority ¹⁹  for forty-two months.

Wahyu 13:13

13:13 He ²⁰  performed momentous signs, even making fire come down from heaven in front of people ²¹ 

Wahyu 16:17

16:17 Finally ²²  the seventh angel ²³  poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!”

Wahyu 17:5

17:5 On ²⁴  her forehead was written a name, a mystery: ²⁵  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

Wahyu 17:18--18:1

17:18 As for ²⁶  the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

Babylon is Destroyed

18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. ²⁷ 

Wahyu 18:16

18:16 saying,

“Woe, woe, O great city –

dressed in fine linen, purple and scarlet clothing, ²⁸ 

and adorned with gold, ²⁹  precious stones, and pearls –

Wahyu 19:1

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

Wahyu 20:1

The Thousand Year Reign

20:1 Then ³⁰  I saw an angel descending from heaven, holding ³¹  in his hand the key to the abyss and a huge chain.

Wahyu 16:19

16:19 The ³²  great city was split into three parts and the cities of the nations ³³  collapsed. ³⁴  So ³⁵  Babylon the great was remembered before God, and was given the cup ³⁶  filled with the wine made of God’s furious wrath. ³⁷ 

[2:22]  ¹ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

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

[6:13]  ³ 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]  ⁴ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ⁵ 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]  ⁶ tn Grk “great wind.”

[7:10]  ⁷ tn The dative here has been translated as a dative of possession.

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

[8:8]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:14]  ¹⁰ tn Grk “having.”

[9:14]  ¹¹ tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”

[10:3]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:8]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ¹⁴ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ¹⁵ tn Grk “spiritually.”

[13:5]  ¹⁶ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ¹⁷ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ¹⁸ tn Grk “to it was granted.”

[13:5]  ¹⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:13]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ²¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[16:17]  ²² tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ²³ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[17:5]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ²⁵ 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”).

[17:18]  ²⁶ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[18:1]  ²⁷ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[18:16]  ²⁸ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[18:16]  ²⁹ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[20:1]  ³⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ³¹ tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.

[16:19]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ³³ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ³⁴ tn Grk “fell.”

[16:19]  ³⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ³⁶ 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]  ³⁷ 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.