2:12 “To 1 the angel of the church in Pergamum write the following: 2
“This is the solemn pronouncement of 3 the one who has the sharp double-edged sword: 4
8:8 Then 7 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 8 third of the sea became blood,
9:13 Then 10 the sixth angel blew his trumpet, and I heard a single voice coming from the 11 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 12 the trumpet, “Set free 13 the four angels who are bound at the great river Euphrates!”
14:8 A 14 second 15 angel 16 followed the first, 17 declaring: 18 “Fallen, fallen is Babylon the great city! 19 She made all the nations 20 drink of the wine of her immoral passion.” 21
16:4 Then 22 the third angel 23 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 24 I heard the angel of the waters saying:
“You are just 25 – the one who is and who was,
the Holy One – because you have passed these judgments, 26
16:12 Then 27 the sixth angel 28 poured out his bowl on the great river Euphrates and dried up its water 29 to prepare the way 30 for the kings from the east. 31
16:17 Finally 32 the seventh angel 33 poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!”
17:15 Then 34 the angel 35 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 36 nations, and languages.
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. 37
20:1 Then 38 I saw an angel descending from heaven, holding 39 in his hand the key to the abyss and a huge chain.
21:15 The angel 40 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall.
22:1 Then 43 the angel 44 showed me the river of the water of life – water as clear as crystal – pouring out 45 from the throne of God and of the Lamb,
1 tn Here καί (kai) has not been translated due to differences between Greek and English style.
2 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
3 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
4 sn On the sharp double-edged sword see 1:16.
5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
6 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.
7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
9 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
11 tc ‡ Several key
12 tn Grk “having.”
13 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.”
14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
15 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
16 tn Grk “And another angel, a second.”
17 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.
18 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
19 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
20 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
21 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).
22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
23 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
24 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
25 tn Or “righteous,” although the context favors justice as the theme.
26 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
28 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
29 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
30 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
31 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.”
32 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
33 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
35 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
36 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.
37 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
38 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
39 tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
40 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
41 tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
42 tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.
43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
44 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
45 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
46 tn Here καί (kai) has not been translated because of differences between Greek and English style.
47 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
48 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
49 tn Grk “Send.”
50 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.”
51 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.”
52 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
53 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.”
54 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”