Wahyu 8:13--11:19
Konteks8:13 Then 1 I looked, and I heard an 2 eagle 3 flying directly overhead, 4 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!” 5
9:1 Then 6 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 7 to the earth, and he was given the key to the shaft of the abyss. 8 9:2 He 9 opened the shaft of the abyss and smoke rose out of it 10 like smoke from a giant furnace. The 11 sun and the air were darkened with smoke from the shaft. 9:3 Then 12 out of the smoke came locusts onto the earth, and they were given power 13 like that of the scorpions of the earth. 9:4 They 14 were told 15 not to damage the grass of the earth, or any green plant or tree, but only those people 16 who did not have the seal of God on their 17 forehead. 9:5 The locusts 18 were not given permission 19 to kill 20 them, but only to torture 21 them 22 for five months, and their torture was like that 23 of a scorpion when it stings a person. 24 9:6 In 25 those days people 26 will seek death, but 27 will not be able to 28 find it; they will long to die, but death will flee from them.
9:7 Now 29 the locusts looked like horses equipped for battle. On 30 their heads were something like crowns similar to gold, 31 and their faces looked like men’s 32 faces. 9:8 They 33 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 34 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 35 tails and stingers like scorpions, and their ability 36 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. 37
9:12 The first woe has passed, but 38 two woes are still coming after these things!
9:13 Then 39 the sixth angel blew his trumpet, and I heard a single voice coming from the 40 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 41 the trumpet, “Set free 42 the four angels who are bound at the great river Euphrates!” 9:15 Then 43 the four angels who had been prepared for this 44 hour, day, 45 month, and year were set free to kill 46 a third of humanity. 9:16 The 47 number of soldiers on horseback was two hundred million; 48 I heard their number. 9:17 Now 49 this is what the horses and their riders 50 looked like in my 51 vision: The riders had breastplates that were fiery red, 52 dark blue, 53 and sulfurous 54 yellow in color. 55 The 56 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 57 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 58 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 59 of the horses resides 60 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 61 of gold, silver, 62 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 63 they did not repent of their murders, of their magic spells, 64 of their sexual immorality, or of their stealing.
10:1 Then 65 I saw another powerful angel descending from heaven, wrapped 66 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 67 10:2 He held 68 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 69 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 70 just then 71 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 72 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! 73 10:7 But in the days 74 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 75 just as he has 76 proclaimed to his servants 77 the prophets.” 10:8 Then 78 the voice I had heard from heaven began to speak 79 to me 80 again, 81 “Go and take the open 82 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 83 I went to the angel and asked him to give me the little scroll. He 84 said to me, “Take the scroll 85 and eat it. It 86 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 87 I took the little scroll from the angel’s hand and ate it, and it did taste 88 as sweet as honey in my mouth, but 89 when I had eaten it, my stomach became bitter. 10:11 Then 90 they 91 told me: “You must prophesy again about many peoples, nations, 92 languages, and kings.”
11:1 Then 93 a measuring rod 94 like a staff was given to me, and I was told, 95 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 96 do not measure the outer courtyard 97 of the temple; leave it out, 98 because it has been given to the Gentiles, 99 and they will trample on the holy city 100 for forty-two months. 11:3 And I will grant my two witnesses authority 101 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.) 102 11:5 If 103 anyone wants to harm them, fire comes out of their mouths 104 and completely consumes 105 their enemies. If 106 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 107 to close up the sky so that it does not rain during the time 108 they are prophesying. They 109 have power 110 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 111 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 112 them and kill them. 11:8 Their 113 corpses will lie in the street 114 of the great city that is symbolically 115 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 116 people, tribe, 117 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 118 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 119 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 120 those who were watching them. 11:12 Then 121 they 122 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 123 went up to heaven in a cloud while 124 their enemies stared at them. 11:13 Just then 125 a major earthquake took place and a tenth of the city collapsed; seven thousand people 126 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; 127 the third is coming quickly.
11:15 Then 128 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, 129
and he will reign for ever and ever.”
11:16 Then 130 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 131 and worshiped God 11:17 with these words: 132
“We give you thanks, Lord God, the All-Powerful, 133
the one who is and who was,
because you have taken your great power
and begun to reign. 134
11:18 The 135 nations 136 were enraged,
but 137 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, 138
the prophets, their reward,
as well as to the saints
and to those who revere 139 your name, both small and great,
and the time has come 140 to destroy those who destroy 141 the earth.”
11:19 Then 142 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, 143 crashes of thunder, an earthquake, and a great hailstorm. 144
[8:13] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:13] 3 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] 4 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] 5 tn Grk “about to sound their trumpets,” but this is redundant in English.
[9:1] 6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:1] 7 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[9:1] 8 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] 9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:2] 10 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
[9:2] 11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:3] 13 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:4] 14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 15 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] 16 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:4] 17 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
[9:5] 18 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
[9:5] 19 tn The word “permission” is not in the Greek text, but is implied.
[9:5] 20 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] 21 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] 22 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
[9:5] 23 tn Grk “like the torture,” but this is redundant in contemporary English.
[9:5] 24 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
[9:6] 25 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:6] 26 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:6] 27 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:6] 28 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] 29 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] 30 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:7] 31 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] 32 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] 33 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:9] 34 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] 35 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
[9:10] 36 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:11] 37 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
[9:12] 38 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
[9:13] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:13] 40 tc ‡ Several key
[9:14] 42 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] 43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:15] 44 tn The Greek article τήν (thn) has been translated with demonstrative force here.
[9:15] 45 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] 46 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
[9:16] 47 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:16] 48 tn Grk “twenty thousand of ten thousands.”
[9:17] 49 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] 50 tn Grk “and those seated on them.”
[9:17] 51 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
[9:17] 52 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[9:17] 53 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] 54 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
[9:17] 55 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
[9:17] 56 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:17] 57 tn Traditionally, “brimstone.”
[9:18] 58 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] 59 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:20] 61 tn The word “made” is not in the Greek text but is implied.
[9:20] 62 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] 63 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] 64 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] 65 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 67 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 68 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] 69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 70 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 71 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 73 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 74 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 75 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 76 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] 77 tn See the note on the word “servants” in 1:1.
[10:8] 78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 79 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 80 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] 81 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 82 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 83 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 84 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 85 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] 86 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 87 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 88 tn Grk “it was.” The idea of taste is implied.
[10:10] 89 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 90 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 91 tn The referent of “they” is not clear in the Greek text.
[10:11] 92 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] 93 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 94 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 96 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 97 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 98 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 99 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 100 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 101 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] 102 sn This description is parenthetical in nature.
[11:5] 103 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 104 tn This is a collective singular in Greek.
[11:5] 105 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 106 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 109 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] 111 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 112 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 113 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 114 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 115 tn Grk “spiritually.”
[11:9] 116 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 117 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] 118 tn Or “to be buried.”
[11:11] 119 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 120 tn Grk “fell upon.”
[11:12] 121 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 122 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] 123 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 124 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 125 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 126 tn Grk “seven thousand names of men.”
[11:14] 127 tn Grk “has passed.”
[11:15] 128 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 129 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 130 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 131 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] 133 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] 134 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 135 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 136 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 137 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 138 tn See the note on the word “servants” in 1:1.
[11:18] 139 tn Grk “who fear.”
[11:18] 140 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] 141 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] 142 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 143 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] 144 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.
