Revelation 15–18

Footnotes

1. 1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2. 2 Grk “seven plagues—the last ones.”
3. 3 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
4. 4 See Rev 4:6 where the sea of glass was mentioned previously.
5. 5 Or “had been victorious over”; traditionally, “had overcome.”
6. 6 Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
7. 7 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 ἐπί 1.c.γ, “At, by, near someone or someth.”
8. 8 Grk “harps of God.” The phrase τοῦ θεοῦ (tou theou) has been translated as a genitive of agency.
9. 9 Here καί (kai) has not been translated.
10. 10 See the note on the word “servants” in .
11. 11 Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
12. 12 On this word 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.”
13. 13 Or “righteous,” although the context favors justice as the theme.
14. 14 Certain (𝔓47 א*,2 C 1006 1611 1841 ) read “ages” (αἰώνων, aiōnōn) instead of “nations” (ἐθνῶν, ethnōn), which itself is supported by several (א1 A 051 𝔐). The evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileus tōn aiōnōn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.
15. 15 Or “and praise.” 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 [], .
16. 16 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 ὄσιος (hosios) and not the more common NT term ἄγιος (hagios). 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 () to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 []) 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 [], ).
17. 17 Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
18. 18 Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiōma) in this context 2. states, “righteous deed … διʼ 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: W 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
19. 19 Here καί (kai) has not been translated because of differences between Greek and English style.
20. 20 On this term 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.”
21. 21 Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, ho naos tēs skēnēs 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 [], ). 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.
22. 22 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).
23. 23 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
24. 24 Or “anger.”
25. 25 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.
26. 1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
27. 2 Or “anger.” Here τοῦ θυμοῦ (tou thumou) has been translated as a genitive of content.
28. 3 Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
29. 4 Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
30. 5 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
31. 6 Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
32. 7 Grk ‘the men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
33. 8 Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
34. 9 Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
35. 10 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
36. 11 Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
37. 12 Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
38. 13 Or “righteous,” although the context favors justice as the theme.
39. 14 Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
40. 15 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.
41. 16 Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
42. 17 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
43. 18 Grk “the altar saying.”
44. 19 On this word 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.”
45. 20 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
46. 21 Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
47. 22 Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
48. 23 Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
49. 24 Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
50. 25 On this phrase καῦμα states, “burning, heat Rv 7:16 … καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”
51. 26 Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
52. 27 For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
53. 28 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
54. 29 Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
55. 30 Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
56. 31 Grk “his kingdom became dark.”
57. 32 Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
58. 33 On this term μασάομαι states, “bite w. τὰς γλώσσας bite their tongues Rv 16:10.”
59. 34 The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
60. 35 Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). 2 states, “ἐκ τοῦ π. in pain … Rv 16:10; (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π.… because of their sufferings vs. 11.”
61. 36 Or “ulcerated sores” (see 16:2).
62. 37 Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
63. 38 Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
64. 39 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
65. 40 Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
66. 41 Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
67. 42 Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
68. 43 Grk “from the rising of the sun.” 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.”
69. 44 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
70. 45 According to the next verse, these three unclean spirits are spirits of demons.
71. 46 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.”
72. 47 On this word 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.”
73. 48 Grk “and keeps.” 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).”
74. 49 On the translation of ἀσχημοσύνη (aschēmosunē) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
75. 50 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.
76. 51 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.
77. 52 Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
78. 53 Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
79. 54 There are many variations in the spelling of this name among the Greek , although Ἁρμαγεδών (harmagedōn) has the best support. The usual English spelling is Armageddon, used in the translation. Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (), meaning “the Mount of Magedon” in Hebrew.
80. 55 Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
81. 56 Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
82. 57 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
83. 58 Or “sounds,” “voices.” It is not entirely clear what this refers to. 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?…).”
84. 59 The singular ἄνθρωπος (anthrōpos) is used generically here to refer to the human race.
85. 60 Here καί (kai) has not been translated because of differences between Greek and English style.
86. 61 Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
87. 62 Grk “fell.”
88. 63 Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
89. 64 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”).
90. 65 Following θυμός 2, the combination of the genitives of θυμός (thumos) and ὀργή (orgē) 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; 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.
91. 66 Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
92. 67 Or “vanished.”
93. 68 Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
94. 69 Here 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 ) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.
95. 70 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.
96. 71 Grk “on men,” but ἄνθρωπος (anthrōpos) 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).
97. 72 Grk “the men”; for stylistic reasons the pronoun “they” is used here.
98. 73 Grk “the plague of it.”
99. 74 Grk “since the plague of it was exceedingly great.”
100. 1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
101. 2 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, μετʼ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
102. 3 Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See 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.”
103. 4 This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
104. 5 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.
105. 6 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 [], ).
106. 7 Or “desert.”
107. 8 The word “there” is not in the Greek text, but is supplied for stylistic reasons.
108. 9 Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
109. 10 The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
110. 11 Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
111. 12 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.
112. 13 Several (including 1611 1854 2053 𝔐K ) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneias tēs gēs) instead of “her sexual immorality.” Other (א syh** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneias aujtēs kai tēs gēs). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 }. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (ΑΥΤΗΣ would have been read as ΤΗΣΓΗΣ), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.
113. 14 Here καί (kai) has not been translated because of differences between Greek and English style.
114. 15 Some translations consider the word μυστήριον (mustērion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so , ), 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”).
115. 16 Or “of the witnesses to Jesus.” Here the genitive Ἰησοῦ (Iēsou) is taken as an objective genitive; Jesus is the object of their testimony.
116. 17 Here καί (kai) has not been translated because of differences between Greek and English style.
117. 18 Grk “I marveled a great marvel” (an idiom for great astonishment).
118. 19 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
119. 20 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.
120. 21 On this term 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 Ἀβαδδών (), the angel of the underworld 9:11 … φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
121. 22 Here καί (kai) has not been translated because of differences between Greek and English style.
122. 23 Some translations take the ὅτι (hoti) here as causal: “because he was, and is not, but is to come” (so , ), 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 ὅτι 1.f, where Rev 17:8 is listed).
123. 24 Grk “Here is the mind that has wisdom.”
124. 25 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.
125. 26 That is, one currently reigns.
126. 27 Here καί (kai) has not been translated because of differences between Greek and English style.
127. 28 Here καί (kai) has not been translated because of differences between Greek and English style.
128. 29 For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
129. 30 The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
130. 31 See μετά A.2.a.α.
131. 32 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
132. 33 Grk “he”; the referent (the angel) has been specified in the translation for clarity.
133. 34 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.
134. 35 Here καί (kai) has not been translated because of differences between Greek and English style.
135. 36 A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
136. 37 The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
137. 38 Grk “hearts.”
138. 39 Or “his intent.”
139. 40 The infinitive ποιῆσαι (poiēsai) was translated here as giving the logical means by which God’s purpose was carried out.
140. 41 On this term γνώμη 4 states, “declaration, decision, resolution … of God Rv 17:17.”
141. 42 For this translation see βασιλεία 1.a, “kingship, royal power, royal rule.”
142. 43 Or “completed.”
143. 44 Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
144. 1 Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
145. 2 Here καί (kai) has not been translated because of differences between Greek and English style
146. 3 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.
147. 4 Here 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.”
148. 5 There are several problems in this verse. It seems that according to the 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 phulakē pantos pneumatos akathartou kai phulakē pantos orneou akathartou]) are to be regarded as authentic, though there are some discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai phulakē pantos thēriou akathartou]), however, is more problematic since it is missing in several important (א C 051 𝔐). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good evidence to support the third phrase (A 1611 2329 ), it probably dropped out of certain because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent evidence extant today.
149. 6 Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
150. 7 Several (א A C 1006* 1611 1841 2030 𝔐K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptōkasin or peptōkan]). The singular πέπτωκεν (peptōken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta ethnē, “all the nations”), is read by 1854 2062 ; 2042 read πεπότικεν (pepotiken). A few (1006c 2329 latt syh) read “have drunk” (πέπωκαν/πεπώκασιν, pepōkan/ pepōkasin); the singular πέπωκεν (pepōken) is read by P 051 1 2053* . The more difficult reading and that which has the best support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult ( says that this reading is “scarcely suitable in the context”), and for that reason certain seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.
151. 8 See the notes on the words “passion” in and “wrath” in .
152. 9 According to 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.
153. 10 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
154. 11 On ἐκολλήθησαν (ekollēthēsan) κολλάω 2.a.β states, “ cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ 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.”
155. 12 Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
156. 13 That is, remembered her sins to execute judgment on them.
157. 14 Or “her sins.”
158. 15 The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
159. 16 On this term διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
160. 17 “As much as” is the translation of ὅσα (hosa).
161. 18 On the term ἐστρηνίασεν (estrēniasen) στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
162. 19 Grk “said in her heart,” an idiom for saying something to oneself.
163. 20 Grk “For this reason, her plagues will come.”
164. 21 Grk “death.” θάνατος (thanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see 3; L&N 23.158).
165. 22 This is the same Greek word (πένθος, penthos) translated “grief” in vv. 7–8.
166. 23 Here “burned down” was used to translate κατακαυθήσεται (katakauthēsetai) because a city is in view.
167. 24 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
168. 25 On the term ἐστρηνίασεν (estrēniasen) στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
169. 26 Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.
170. 27 Or “judgment,” condemnation,” “punishment.” 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.”
171. 28 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
172. 29 On γόμος (gomos) states, “load, freight … cargo of a ship … Ac 21:3. W. of the owner Rv 18:11. W. of content … γ. χρυσοῦ a cargo of gold vs. 12.”
173. 30 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
174. 31 On this term σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”
175. 32 On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
176. 33 On the phrase πᾶν ξύλον θύϊνον (pan xulon thuinon) 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.”