Wahyu 7:1--18:24
Konteks7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then 1 I saw another angel ascending from the east, 2 who had 3 the seal 4 of the living God. He 5 shouted out with a loud voice to the four angels who had been given permission 6 to damage the earth and the sea: 7 7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants 8 of our God.” 7:4 Now 9 I heard the number of those who were marked with the seal, 10 one hundred and forty-four thousand, sealed from all 11 the tribes of the people of Israel: 12
7:5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
7:6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7:7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
7:8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.
7:9 After these things I looked, and here was 13 an enormous crowd that no one could count, made up of persons from every nation, tribe, 14 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,
“Salvation belongs to our God, 15
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 16 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground 17 before the throne and worshiped God, 7:12 saying,
“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”
7:13 Then 18 one of the elders asked 19 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 20 I said to him, “My lord, you know the answer.” 21 Then 22 he said to me, “These are the ones who have come out of the great tribulation. They 23 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 24 him day and night in his temple, and the one seated on the throne will shelter them. 25 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 26 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.” 27
8:1 Now 28 when the Lamb 29 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 30 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 31 angel holding 32 a golden censer 33 came and was stationed 34 at the altar. A 35 large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 8:4 The 36 smoke coming from the incense, 37 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 38 the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, 39 flashes of lightning, and an earthquake.
8:6 Now 40 the seven angels holding 41 the seven trumpets prepared to blow them.
8:7 The 42 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 43 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.
8:8 Then 44 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 45 third of the sea became blood, 8:9 and a third of the creatures 46 living in the sea died, and a third of the ships were completely destroyed. 47
8:10 Then 48 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 49 it landed 50 on a third of the rivers and on the springs of water. 8:11 (Now 51 the name of the star is 52 Wormwood.) 53 So 54 a third of the waters became wormwood, 55 and many people died from these waters because they were poisoned. 56
8:12 Then 57 the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day 58 and for a third of the night likewise. 8:13 Then 59 I looked, and I heard an 60 eagle 61 flying directly overhead, 62 proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” 63
9:1 Then 64 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 65 to the earth, and he was given the key to the shaft of the abyss. 66 9:2 He 67 opened the shaft of the abyss and smoke rose out of it 68 like smoke from a giant furnace. The 69 sun and the air were darkened with smoke from the shaft. 9:3 Then 70 out of the smoke came locusts onto the earth, and they were given power 71 like that of the scorpions of the earth. 9:4 They 72 were told 73 not to damage the grass of the earth, or any green plant or tree, but only those people 74 who did not have the seal of God on their 75 forehead. 9:5 The locusts 76 were not given permission 77 to kill 78 them, but only to torture 79 them 80 for five months, and their torture was like that 81 of a scorpion when it stings a person. 82 9:6 In 83 those days people 84 will seek death, but 85 will not be able to 86 find it; they will long to die, but death will flee from them.
9:7 Now 87 the locusts looked like horses equipped for battle. On 88 their heads were something like crowns similar to gold, 89 and their faces looked like men’s 90 faces. 9:8 They 91 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 92 like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. 9:10 They have 93 tails and stingers like scorpions, and their ability 94 to injure people for five months is in their tails. 9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. 95
9:12 The first woe has passed, but 96 two woes are still coming after these things!
9:13 Then 97 the sixth angel blew his trumpet, and I heard a single voice coming from the 98 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 99 the trumpet, “Set free 100 the four angels who are bound at the great river Euphrates!” 9:15 Then 101 the four angels who had been prepared for this 102 hour, day, 103 month, and year were set free to kill 104 a third of humanity. 9:16 The 105 number of soldiers on horseback was two hundred million; 106 I heard their number. 9:17 Now 107 this is what the horses and their riders 108 looked like in my 109 vision: The riders had breastplates that were fiery red, 110 dark blue, 111 and sulfurous 112 yellow in color. 113 The 114 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 115 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 116 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 117 of the horses resides 118 in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries. 9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made 119 of gold, silver, 120 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 121 they did not repent of their murders, of their magic spells, 122 of their sexual immorality, or of their stealing.
10:1 Then 123 I saw another powerful angel descending from heaven, wrapped 124 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 125 10:2 He held 126 in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 10:3 Then 127 he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 10:4 When the seven thunders spoke, I was preparing to write, but 128 just then 129 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 130 the angel I saw standing on the sea and on the land raised his right hand to heaven 10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! 131 10:7 But in the days 132 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 133 just as he has 134 proclaimed to his servants 135 the prophets.” 10:8 Then 136 the voice I had heard from heaven began to speak 137 to me 138 again, 139 “Go and take the open 140 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 141 I went to the angel and asked him to give me the little scroll. He 142 said to me, “Take the scroll 143 and eat it. It 144 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 145 I took the little scroll from the angel’s hand and ate it, and it did taste 146 as sweet as honey in my mouth, but 147 when I had eaten it, my stomach became bitter. 10:11 Then 148 they 149 told me: “You must prophesy again about many peoples, nations, 150 languages, and kings.”
11:1 Then 151 a measuring rod 152 like a staff was given to me, and I was told, 153 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 154 do not measure the outer courtyard 155 of the temple; leave it out, 156 because it has been given to the Gentiles, 157 and they will trample on the holy city 158 for forty-two months. 11:3 And I will grant my two witnesses authority 159 to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) 160 11:5 If 161 anyone wants to harm them, fire comes out of their mouths 162 and completely consumes 163 their enemies. If 164 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 165 to close up the sky so that it does not rain during the time 166 they are prophesying. They 167 have power 168 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 169 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 170 them and kill them. 11:8 Their 171 corpses will lie in the street 172 of the great city that is symbolically 173 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 174 people, tribe, 175 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 176 11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But 177 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 178 those who were watching them. 11:12 Then 179 they 180 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 181 went up to heaven in a cloud while 182 their enemies stared at them. 11:13 Just then 183 a major earthquake took place and a tenth of the city collapsed; seven thousand people 184 were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.
11:14 The second woe has come and gone; 185 the third is coming quickly.
11:15 Then 186 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 187
and he will reign for ever and ever.”
11:16 Then 188 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 189 and worshiped God 11:17 with these words: 190
“We give you thanks, Lord God, the All-Powerful, 191
the one who is and who was,
because you have taken your great power
and begun to reign. 192
11:18 The 193 nations 194 were enraged,
but 195 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 196
the prophets, their reward,
as well as to the saints
and to those who revere 197 your name, both small and great,
and the time has come 198 to destroy those who destroy 199 the earth.”
11:19 Then 200 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 201 crashes of thunder, an earthquake, and a great hailstorm. 202
12:1 Then 203 a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. 204 12:2 She 205 was pregnant and was screaming in labor pains, struggling 206 to give birth. 12:3 Then 207 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 208 12:4 Now 209 the dragon’s 210 tail swept away a third of the stars in heaven and hurled them to the earth. Then 211 the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born. 12:5 So 212 the woman gave birth to a son, a male child, 213 who is going to rule 214 over all the nations 215 with an iron rod. 216 Her 217 child was suddenly caught up to God and to his throne, 12:6 and she 218 fled into the wilderness 219 where a place had been prepared for her 220 by God, so she could be taken care of 221 for 1,260 days.
12:7 Then 222 war broke out in heaven: Michael 223 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 224 the dragon was not strong enough to prevail, 225 so there was no longer any place left 226 in heaven for him and his angels. 227 12:9 So 228 that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him. 12:10 Then 229 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 230 of his Christ, 231 have now come,
because the accuser of our brothers and sisters, 232
the one who accuses them day and night 233 before our God,
has been thrown down.
12:11 But 234 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 235 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 236 woe to the earth and the sea
because the devil has come down to you!
He 237 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 238 when the dragon realized 239 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 240 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 241 to the place God 242 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 243 12:15 Then 244 the serpent spouted water like a river out of his mouth after the woman in an attempt to 245 sweep her away by a flood, 12:16 but 246 the earth came to her rescue; 247 the ground opened up 248 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 249 the dragon became enraged at the woman and went away to make war on the rest of her children, 250 those who keep 251 God’s commandments and hold to 252 the testimony about Jesus. 253 (12:18) And the dragon 254 stood 255 on the sand 256 of the seashore. 257
13:1 Then 258 I saw a beast coming up out of the sea. It 259 had ten horns and seven heads, and on its horns were ten diadem crowns, 260 and on its heads a blasphemous name. 261 13:2 Now 262 the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The 263 dragon gave the beast 264 his power, his throne, and great authority to rule. 265 13:3 One of the beast’s 266 heads appeared to have been killed, 267 but the lethal wound had been healed. 268 And the whole world followed 269 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 270 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 271 13:5 The beast 272 was given a mouth speaking proud words 273 and blasphemies, and he was permitted 274 to exercise ruling authority 275 for forty-two months. 13:6 So 276 the beast 277 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 278 that is, those who dwell in heaven. 13:7 The beast 279 was permitted to go to war against the saints and conquer them. 280 He was given ruling authority 281 over every tribe, people, 282 language, and nation, 13:8 and all those who live on the earth will worship the beast, 283 everyone whose name has not been written since the foundation of the world 284 in the book of life belonging to the Lamb who was killed. 285 13:9 If anyone has an ear, he had better listen!
13:10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword, 286
then by the sword he must be killed.
This 287 requires steadfast endurance 288 and faith from the saints.
13:11 Then 289 I saw another beast 290 coming up from the earth. He 291 had two horns like a lamb, 292 but 293 was speaking like a dragon. 13:12 He 294 exercised all the ruling authority 295 of the first beast on his behalf, 296 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 297 performed momentous signs, even making fire come down from heaven in front of people 298 13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told 299 those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 13:15 The second beast 300 was empowered 301 to give life 302 to the image of the first beast 303 so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused 304 everyone (small and great, rich and poor, free and slave 305 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 306 or sell things 307 unless he bore 308 the mark of the beast – that is, his name or his number. 309 13:18 This calls for wisdom: 310 Let the one who has insight calculate the beast’s number, for it is man’s number, 311 and his number is 666. 312
14:1 Then 313 I looked, and here was 314 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 315 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 316 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 317 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 318 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; 319 they 320 are blameless.
14:6 Then 321 I saw another 322 angel flying directly overhead, 323 and he had 324 an eternal gospel to proclaim 325 to those who live 326 on the earth – to every nation, tribe, 327 language, and people. 14:7 He declared 328 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 329 second 330 angel 331 followed the first, 332 declaring: 333 “Fallen, fallen is Babylon the great city! 334 She made all the nations 335 drink of the wine of her immoral passion.” 336
14:9 A 337 third angel 338 followed the first two, 339 declaring 340 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 341 will also drink of the wine of God’s anger 342 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 343 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 344 torture will go up 345 forever and ever, and those who worship the beast and his image will have 346 no rest day or night, along with 347 anyone who receives the mark of his name.” 14:12 This requires 348 the steadfast endurance 349 of the saints – those who obey 350 God’s commandments and hold to 351 their faith in Jesus. 352
14:13 Then 353 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, 354 because their deeds will follow them.” 355
14:14 Then 356 I looked, and a white cloud appeared, 357 and seated on the cloud was one like a son of man! 358 He had 359 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 360 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 361 your sickle and start to reap, 362 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 363 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 364 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 365 angel, who was in charge of 366 the fire, came from the altar and called in a loud voice to the angel 367 who had the sharp sickle, “Use 368 your sharp sickle and gather 369 the clusters of grapes 370 off the vine of the earth, 371 because its grapes 372 are now ripe.” 373 14:19 So 374 the angel swung his sickle over the earth and gathered the grapes from the vineyard 375 of the earth and tossed them into the great 376 winepress of the wrath of God. 14:20 Then 377 the winepress was stomped 378 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 379 for a distance of almost two hundred miles. 380
15:1 Then 381 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 382 (they are final because in them God’s anger is completed).
15:2 Then 383 I saw something like a sea of glass 384 mixed with fire, and those who had conquered 385 the beast and his image and the number of his name. They were standing 386 by 387 the sea of glass, holding harps given to them by God. 388 15:3 They 389 sang the song of Moses the servant 390 of God and the song of the Lamb: 391
“Great and astounding are your deeds,
Lord God, the All-Powerful! 392
Just 393 and true are your ways,
King over the nations! 394
15:4 Who will not fear you, O Lord,
and glorify 395 your name, because you alone are holy? 396
All nations 397 will come and worship before you
for your righteous acts 398 have been revealed.”
15:5 After 399 these things I looked, and the temple (the tent 400 of the testimony) 401 was opened in heaven, 15:6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts 402 around their chests. 15:7 Then 403 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 404 of God who lives forever and ever, 15:8 and the temple was filled with smoke from God’s glory and from his power. Thus 405 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 406 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.” 407 16:2 So 408 the first angel 409 went and poured out his bowl on the earth. Then 410 ugly and painful sores 411 appeared on the people 412 who had the mark of the beast and who worshiped his image.
16:3 Next, 413 the second angel 414 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 415 the third angel 416 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 417 I heard the angel of the waters saying:
“You are just 418 – the one who is and who was,
the Holy One – because you have passed these judgments, 419
16:6 because they poured out the blood of your saints and prophets,
so 420 you have given them blood to drink. They got what they deserved!” 421
16:7 Then 422 I heard the altar reply, 423 “Yes, Lord God, the All-Powerful, 424 your judgments are true and just!”
16:8 Then 425 the fourth angel 426 poured out his bowl on the sun, and it was permitted to scorch people 427 with fire. 16:9 Thus 428 people 429 were scorched by the terrible heat, 430 yet 431 they blasphemed the name of God, who has ruling authority 432 over these plagues, and they would not repent and give him glory.
16:10 Then 433 the fifth angel 434 poured out his bowl on the throne of the beast so that 435 darkness covered his kingdom, 436 and people 437 began to bite 438 their tongues because 439 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 440 and because of their sores, 441 but nevertheless 442 they still refused to repent 443 of their deeds.
16:12 Then 444 the sixth angel 445 poured out his bowl on the great river Euphrates and dried up its water 446 to prepare the way 447 for the kings from the east. 448 16:13 Then 449 I saw three unclean spirits 450 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 451 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 452
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 453 his clothes so that he will not have to walk around naked and his shameful condition 454 be seen.) 455
16:16 Now 456 the spirits 457 gathered the kings and their armies 458 to the place that is called Armageddon 459 in Hebrew.
16:17 Finally 460 the seventh angel 461 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 462 there were flashes of lightning, roaring, 463 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 464 has been on the earth, so tremendous was that earthquake. 16:19 The 465 great city was split into three parts and the cities of the nations 466 collapsed. 467 So 468 Babylon the great was remembered before God, and was given the cup 469 filled with the wine made of God’s furious wrath. 470 16:20 Every 471 island fled away 472 and no mountains could be found. 473 16:21 And gigantic hailstones, weighing about a hundred pounds 474 each, fell from heaven 475 on people, 476 but they 477 blasphemed God because of the plague of hail, since it 478 was so horrendous. 479
17:1 Then 480 one of the seven angels who had the seven bowls came and spoke to me. 481 “Come,” he said, “I will show you the condemnation and punishment 482 of the great prostitute who sits on many waters, 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.” 483 17:3 So 484 he carried me away in the Spirit 485 to a wilderness, 486 and there 487 I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now 488 the woman was dressed in purple and scarlet clothing, 489 and adorned with gold, 490 precious stones, and pearls. She held 491 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 492 17:5 On 493 her forehead was written a name, a mystery: 494 “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. 495 I 496 was greatly astounded 497 when I saw her. 17:7 But 498 the angel said to me, “Why are you astounded? I will interpret 499 for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 17:8 The beast you saw was, and is not, but is about to come up from the abyss 500 and then go to destruction. The 501 inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that 502 the beast was, and is not, but is to come. 17:9 (This requires 503 a mind that has wisdom.) The seven heads are seven mountains 504 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 505 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 506 beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 17:12 The 507 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 508 as kings with the beast for one hour. 17:13 These kings 509 have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying 510 the Lamb are the called, chosen, and faithful.”
17:15 Then 511 the angel 512 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 513 nations, and languages. 17:16 The 514 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 515 will consume her flesh and burn her up with fire. 516 17:17 For God has put into their minds 517 to carry out his purpose 518 by making 519 a decision 520 to give their royal power 521 to the beast until the words of God are fulfilled. 522 17:18 As for 523 the woman you saw, she is the great city that has sovereignty over the kings of the earth.”
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. 524 18:2 He 525 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 526 has become a lair for demons,
a haunt 527 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 528
18:3 For all the nations 529 have fallen 530 from
the wine of her immoral passion, 531
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.” 532
18:4 Then 533 I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues, 18:5 because her sins have piled 534 up all the way to heaven 535 and God has remembered 536 her crimes. 537 18:6 Repay her the same way she repaid others; 538 pay her back double 539 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 540 she exalted herself and lived in sensual luxury, 541 to this extent give her torment and grief because she said to herself, 542 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 543 in a single day: disease, 544 mourning, 545 and famine, and she will be burned down 546 with fire, because the Lord God who judges her is powerful!”
18:9 Then 547 the kings of the earth who committed immoral acts with her and lived in sensual luxury 548 with her will weep and wail for her when they see the smoke from the fire that burns her up. 549 18:10 They will stand a long way off because they are afraid of her torment, and will say,
“Woe, woe, O great city,
Babylon the powerful city!
For in a single hour your doom 550 has come!”
18:11 Then 551 the merchants of the earth will weep and mourn for her because no one buys their cargo 552 any longer – 18:12 cargo such as gold, silver, 553 precious stones, pearls, fine linen, purple cloth, silk, 554 scarlet cloth, 555 all sorts of things made of citron wood, 556 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 557 incense, perfumed ointment, 558 frankincense, 559 wine, olive oil and costly flour, 560 wheat, cattle and sheep, horses and four-wheeled carriages, 561 slaves and human lives. 562
18:14 (The ripe fruit 563 you greatly desired 564
has gone from you,
and all your luxury 565 and splendor 566
have gone from you –
they will never ever be found again!) 567
18:15 The merchants who sold 568 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 569 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 570
and adorned with gold, 571 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 572
And every ship’s captain, 573 and all who sail along the coast 574 – seamen, and all who 575 make their living from the sea, stood a long way off 18:18 and began to shout 576 when they saw the smoke from the fire that burned her up, 577 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 578
“Woe, Woe, O great city –
in which all those who had ships on the sea got rich from her wealth –
because in a single hour she has been destroyed!” 579
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 580 against her on your behalf!) 581
18:21 Then 582 one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,
“With this kind of sudden violent force 583
Babylon the great city will be thrown down 584
and it will never be found again!
18:22 And the sound of the harpists, musicians,
flute players, and trumpeters
will never be heard in you 585 again.
No 586 craftsman 587 who practices any trade
will ever be found in you again;
the noise of a mill 588 will never be heard in you again.
18:23 Even the light from a lamp
will never shine in you again!
The voices of the bridegroom and his bride
will never be heard in you again.
For your merchants were the tycoons of the world,
because all the nations 589 were deceived by your magic spells! 590
18:24 The 591 blood of the saints and prophets was found in her, 592
along with the blood 593 of all those who had been killed on the earth.”
[7:2] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:2] 2 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.”
[7:2] 3 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
[7:2] 4 tn Or “signet” (L&N 6.54).
[7:2] 5 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.
[7:2] 6 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
[7:2] 7 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[7:3] 8 tn See the note on the word “servants” in 1:1.
[7:4] 9 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
[7:4] 10 tn Grk “who were sealed.”
[7:4] 11 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
[7:4] 12 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
[7:9] 13 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[7:9] 14 tn Here καί (kai) has not been 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.
[7:10] 15 tn The dative here has been translated as a dative of possession.
[7:11] 16 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
[7:11] 17 tn Grk “they fell down on their faces.” 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.”
[7:13] 18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:13] 19 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
[7:14] 20 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 21 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
[7:14] 22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 23 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.
[7:15] 24 tn Or “worship.” The word here is λατρεύω (latreuw).
[7:15] 25 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
[7:16] 26 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
[7:17] 27 sn An allusion to Isa 25:8.
[8:1] 28 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
[8:1] 29 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
[8:2] 30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:3] 31 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:3] 33 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
[8:3] 34 tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
[8:3] 35 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.
[8:4] 36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 37 tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
[8:5] 38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:5] 39 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?…).”
[8:6] 40 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:7] 42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:7] 43 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
[8:8] 44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:8] 45 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:9] 46 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
[8:9] 47 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
[8:10] 48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:10] 49 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[8:11] 51 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
[8:11] 52 tn Grk “is called,” but this is somewhat redundant in contemporary English.
[8:11] 53 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] 54 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
[8:11] 55 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
[8:11] 56 tn Grk “and many of the men died from these waters because they were bitter.”
[8:12] 57 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:12] 58 tn Grk “the day did not shine [with respect to] the third of it.”
[8:13] 59 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:13] 61 tc ÏA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 ÏK and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
[8:13] 62 tn Concerning the word μεσουράνημα (mesouranhma), 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.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
[8:13] 63 tn Grk “about to sound their trumpets,” but this is redundant in English.
[9:1] 64 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:1] 65 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[9:1] 66 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[9:2] 67 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:2] 68 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
[9:2] 69 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 70 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:3] 71 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:4] 72 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 73 tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).
[9:4] 74 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:4] 75 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
[9:5] 76 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
[9:5] 77 tn The word “permission” is not in the Greek text, but is implied.
[9:5] 78 tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).
[9:5] 79 tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”
[9:5] 80 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
[9:5] 81 tn Grk “like the torture,” but this is redundant in contemporary English.
[9:5] 82 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
[9:6] 83 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:6] 84 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:6] 85 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:6] 86 tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.
[9:7] 87 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.
[9:7] 88 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:7] 89 tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).
[9:7] 90 tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.
[9:8] 91 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:9] 92 tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.
[9:10] 93 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
[9:10] 94 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:11] 95 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
[9:12] 96 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
[9:13] 97 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:13] 98 tc ‡ Several key
[9:14] 100 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.”
[9:15] 101 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:15] 102 tn The Greek article τήν (thn) has been translated with demonstrative force here.
[9:15] 103 tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:15] 104 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
[9:16] 105 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:16] 106 tn Grk “twenty thousand of ten thousands.”
[9:17] 107 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.
[9:17] 108 tn Grk “and those seated on them.”
[9:17] 109 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
[9:17] 110 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[9:17] 111 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
[9:17] 112 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
[9:17] 113 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
[9:17] 114 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:17] 115 tn Traditionally, “brimstone.”
[9:18] 116 tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).
[9:19] 117 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:20] 119 tn The word “made” is not in the Greek text but is implied.
[9:20] 120 tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:21] 121 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.
[9:21] 122 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[10:1] 123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 125 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 126 tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[10:3] 127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 128 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 129 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 130 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 131 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 132 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 133 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 134 tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
[10:7] 135 tn See the note on the word “servants” in 1:1.
[10:8] 136 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 137 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 138 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.”
[10:8] 139 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 140 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 141 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 142 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 143 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] 144 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 145 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 146 tn Grk “it was.” The idea of taste is implied.
[10:10] 147 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 148 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 149 tn The referent of “they” is not clear in the Greek text.
[10:11] 150 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:1] 151 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 152 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 154 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 155 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 156 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 157 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 158 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 159 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
[11:4] 160 sn This description is parenthetical in nature.
[11:5] 161 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 162 tn This is a collective singular in Greek.
[11:5] 163 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 164 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 167 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.
[11:7] 169 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 170 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 171 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 172 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 173 tn Grk “spiritually.”
[11:9] 174 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 175 tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:9] 176 tn Or “to be buried.”
[11:11] 177 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 178 tn Grk “fell upon.”
[11:12] 179 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 180 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
[11:12] 181 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 182 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 183 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 184 tn Grk “seven thousand names of men.”
[11:14] 185 tn Grk “has passed.”
[11:15] 186 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 187 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 188 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 189 tn Grk “they fell down on their faces.” 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.”
[11:17] 191 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.”
[11:17] 192 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 193 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 194 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 195 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 196 tn See the note on the word “servants” in 1:1.
[11:18] 197 tn Grk “who fear.”
[11:18] 198 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
[11:18] 199 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
[11:19] 200 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 201 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?…).”
[11:19] 202 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
[12:1] 203 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 204 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 205 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 206 tn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.
[12:3] 207 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 208 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[12:3] 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.
[12:4] 209 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 210 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 211 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 212 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 213 tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”
[12:5] 215 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 216 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[12:5] sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
[12:5] 217 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 218 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 220 tn Grk “where she has there a place prepared by God.”
[12:6] 221 tn Grk “so they can take care of her.”
[12:7] 222 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 223 sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).
[12:8] 224 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 225 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 227 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 228 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 229 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 230 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 231 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 232 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.
[12:10] 233 tn Or “who accuses them continually.”
[12:11] 234 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 235 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 236 tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).
[12:12] 237 tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.
[12:13] 238 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 240 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 242 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 243 tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì47 א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.
[12:14] sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).
[12:15] 244 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 245 tn Grk “so that he might make her swept away.”
[12:16] 246 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 247 tn Grk “the earth helped the woman.”
[12:16] 248 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 249 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 250 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 252 tn Grk “and having.”
[12:17] 253 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
[12:17] 254 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 255 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 256 tn Or “sandy beach” (L&N 1.64).
[12:17] 257 sn The standard critical texts of the Greek NT, NA27 and UBS4, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.
[13:1] 258 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 259 tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.
[13:1] 260 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[13:1] 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.
[13:1] 261 tc ‡ Several
[13:1] sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
[13:2] 262 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 263 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 264 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 265 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 266 tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[13:3] 267 tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.
[13:3] 268 tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.
[13:3] 269 tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”
[13:4] 270 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 271 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
[13:5] 272 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] 273 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 274 tn Grk “to it was granted.”
[13:5] 275 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 276 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 277 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 278 tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).
[13:7] 279 tn Grk “and it was given to him to go to war.” 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.
[13:7] 280 tc Many
[13:7] 281 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 282 tn Grk “and people,” 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.
[13:8] 283 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 284 tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.
[13:8] 285 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 286 tc Many
[13:10] 287 tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”
[13:10] 288 tn Or “perseverance.”
[13:11] 289 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 290 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 291 tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.
[13:11] 292 tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.
[13:11] 293 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 294 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 295 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 296 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.”
[13:13] 297 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 298 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 299 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
[13:14] sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).
[13:15] 300 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 301 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 302 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
[13:15] 303 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 304 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 305 tn See the note on the word “servants” in 1:1.
[13:17] 306 tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
[13:17] 307 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.
[13:17] 308 tn Grk “except the one who had.”
[13:17] 309 tn Grk “his name or the number of his name.”
[13:18] 310 tn Grk “Here is wisdom.”
[13:18] 311 tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”
[13:18] sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.
[13:18] 312 tc A few
[14:1] 313 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 314 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 315 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] 316 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 317 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] 318 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 319 tn Grk “in their mouth was not found a lie.”
[14:5] 320 tc Several
[14:6] 321 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 322 tc Most
[14:6] 323 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] 325 tn Or “an eternal gospel to announce as good news.”
[14:6] 326 tn Grk “to those seated on the earth.”
[14:6] 327 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] 328 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] 329 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 330 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 331 tn Grk “And another angel, a second.”
[14:8] 332 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] 333 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 334 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 335 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 336 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] 337 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 338 tn Grk “And another angel, a third.”
[14:9] 339 tn Grk “followed them.”
[14:9] 340 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 341 tn Grk “he himself.”
[14:10] 342 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] 343 tn Traditionally, “brimstone.”
[14:11] 344 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 345 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] 346 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] 349 tn Or “the perseverance.”
[14:12] 350 tn Grk “who keep.”
[14:12] 351 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 352 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] 353 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 354 tn Or “from their trouble” (L&N 22.7).
[14:13] 355 tn Grk “their deeds will follow with them.”
[14:14] 356 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 357 tn Grk “and behold, a white cloud.”
[14:14] 358 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] 359 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 360 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 361 tn Grk “Send out.”
[14:15] 362 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 363 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 364 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 365 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 366 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 367 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] 369 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] 370 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] 371 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 372 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] 373 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 374 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 375 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] 376 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] 377 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 378 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 379 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] 380 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.
[15:1] 381 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 382 tn Grk “seven plagues – the last ones.”
[15:2] 383 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 384 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 385 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 386 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 387 tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”
[15:2] 388 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 389 tn Here καί (kai) has not been translated.
[15:3] 390 tn See the note on the word “servants” in 1:1.
[15:3] 391 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 392 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.”
[15:3] 393 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 394 tc Certain
[15:4] 395 tn Or “and praise.”
[15:4] sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.
[15:4] 396 sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).
[15:4] 397 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 398 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
[15:5] 399 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 400 tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”
[15:5] 401 tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, Jo naos ths skhnhs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2).
[15:5] sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.
[15:6] 402 tn Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
[15:7] 403 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 405 tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.
[16:1] 406 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 407 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 408 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] 409 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 410 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 411 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 412 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 413 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 414 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 415 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 416 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 417 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 418 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 419 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 420 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] 421 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 422 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 423 tn Grk “the altar saying.”
[16:7] 424 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] 425 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 426 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 427 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 428 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 429 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 430 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] 431 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 432 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 433 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 434 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 435 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 436 tn Grk “his kingdom became dark.”
[16:10] 437 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 438 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 439 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 440 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] 441 tn Or “ulcerated sores” (see 16:2).
[16:11] 442 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 443 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 444 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 445 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 446 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 447 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 448 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] 449 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 450 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 451 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] 452 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] 453 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] 454 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] 455 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] 456 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] 457 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 458 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 459 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] 460 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 461 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 462 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 463 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] 464 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 465 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 466 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 468 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 469 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] 470 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] 471 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 473 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] 474 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] 475 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] 476 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] 477 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 478 tn Grk “the plague of it.”
[16:21] 479 tn Grk “since the plague of it was exceedingly great.”
[17:1] 480 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 481 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] 482 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.”
[17:2] 483 tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
[17:3] 484 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.
[17:3] 485 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
[17:3] 487 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 488 tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
[17:4] 489 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 490 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 491 tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[17:4] 492 tc Several
[17:5] 493 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 494 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”).
[17:6] 495 tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
[17:6] 496 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 497 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 498 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 499 tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.
[17:8] 500 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[17:8] 501 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 502 tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).
[17:9] 503 tn Grk “Here is the mind that has wisdom.”
[17:9] 504 tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.
[17:10] 505 tn That is, one currently reigns.
[17:11] 506 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 507 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 508 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 509 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 510 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 511 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 512 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 513 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.
[17:16] 514 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 515 tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 516 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
[17:17] 518 tn Or “his intent.”
[17:17] 519 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 520 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 521 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 522 tn Or “completed.”
[17:18] 523 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:1] 524 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 525 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 526 tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.
[18:2] 527 tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”
[18:2] 528 tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some
[18:3] 529 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 530 tc ‡ Several
[18:3] 531 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 532 tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.
[18:4] 533 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 534 tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”
[18:5] 535 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 536 tn That is, remembered her sins to execute judgment on them.
[18:6] 538 tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[18:6] 539 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 540 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 541 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
[18:7] 542 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 543 tn Grk “For this reason, her plagues will come.”
[18:8] 544 tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
[18:8] 545 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 546 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 547 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 548 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
[18:9] 549 tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.
[18:10] 550 tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”
[18:11] 551 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 552 tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”
[18:12] 553 tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more
[18:12] 554 tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”
[18:12] 555 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 556 tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”
[18:13] 557 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] 558 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 559 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 560 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] 561 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] 562 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).
[18:14] 563 tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”
[18:14] 564 tn Grk “you desired in your soul.”
[18:14] 565 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 566 tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”
[18:14] 567 tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
[18:14] sn This verse forms a parenthetical aside in the narrative.
[18:15] 568 tn Grk “the merchants [sellers] of these things.”
[18:15] 569 tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.
[18:16] 570 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 571 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 572 tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
[18:17] 573 tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”
[18:17] 574 tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”
[18:17] 575 tn Grk “and as many as.”
[18:18] 576 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 577 tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[18:19] 578 tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.
[18:19] 579 tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
[18:20] 580 tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”
[18:20] 581 tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.
[18:20] sn This verse forms a parenthetical aside in the narrative.
[18:21] 582 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 583 tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.
[18:21] 584 sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.
[18:22] 585 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 586 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 587 tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”
[18:22] 588 tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.
[18:23] 589 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 590 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[18:24] 591 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 592 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 593 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
