translation_id: net-engnet

book_id: REV

label: NET translator note

text: Compare the similar phrase in Rev 16:7 .


text: Or “has punished.” See BDAG 568 s.v. κρίνω 5.b. α , describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.


text: See the note on the word “servants” in 1:1 .


text: Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence within the narrative.


text: Or “her smoke ascends forever and ever.”


text: Grk “creatures fell down.” 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.”


text: Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”


text: ) omit “Lord” ( κύριος ), while others (including א *) change the order of the statement to “God our Lord” ( ὁ θεός ὁ κύριος ἡμῶν ). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation ( 1:8; 4:8; 11:17; 15:3; 16:7; 21:22 ) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ ( kurio" Jo qeo" Jo pantokratwr ; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6 ; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15 ; Nah 3:5 ; Zech 10:3 ), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5 , but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ .


text: 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 … κύριος ὁ θεὸς ἡμῶν ὁ π . Rv 19:6 .”


text: This verb and the next two verbs are hortatory subjunctives (giving exhortations).


text: On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “ made of fine linen, subst. τὸ β . fine linen, linen garment … Rv 18:12 …16; 19:8, 14 .”


text: Grk “he”; the referent (the angel) has been specified in the translation for clarity.


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of the angel’s announcement.


text: Grk “I fell down at his feet.” 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.”


text: Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


text: On the elliptical expression ὅρα μή ( Jora mh ) BDAG 720 s.v. ὁράω B.2 states: “Elliptically… ὅρα μή (sc. ποιήσῃς ) watch out! don’t do that! Rv 19:10; 22:9 .”


text: The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος ( sundoulo" ). The use of “only” helps to bring this nuance out in English.


text: Grk “fellow slave.” See the note on the word “servants” in v. 2 .


text: The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).


text: The genitive ᾿Ιησοῦ ( Ihsou ) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence within the narrative.


text: The phrase “and here came” expresses the sense of καὶ ἰδού ( kai idou ).


text: A new sentence was started in the translation at this point and καί ( kai ) was not translated because of differences between Greek and English style.


text: Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.


text: The genitive noun πυρός ( puros ) has been translated as an attributive genitive (see also Rev 1:14 ).


text: For the translation of διάδημα ( diadhma ) as “diadem crown” see L&N 6.196. 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.


text: Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


text: Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.


text: ). The reading most likely to give rise to the others is “dipped.” Or perhaps “soaked.”


text: Grk “the name of him is called.”


text: Here καί ( kai ) has not been translated because of differences between Greek and English style.


text: On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “ made of fine linen, subst. τὸ β . fine linen, linen garment … Rv 18:12, 16; 19:8, 14 .”


text: Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).


text: Grk “will shepherd.”


text: Or “scepter.” The Greek term ῥάβδος ( rJabdo" ) can mean either “rod” or “scepter.” sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5 ).


text: The genitive θυμοῦ ( qumou ) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός ( qumos ) 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 ).


text: 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 .”


text: The precise significance of ἐν ( en ) here is difficult to determine.


text: On μεσουρανήματι ( mesouranhmati ) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.


text: This is the same Greek word ( δεῖπνον , deipnon ) used in 19:9 .


text: The ἵνα ( Jina ) clause, insofar as it is related to the first imperative, has the force of an imperative.


text: The idea of eating “your fill” is evident in the context with the use of χορτάζω ( cortazw ) in v. 21 .


text: Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15 ).


text: See the note on the word “servants” in 1:1 .


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence within the narrative.


text: Here καί ( kai ) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.


text: For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “ by the authority of, on behalf of Rv 13:12, 14; 19:20 .”


text: Traditionally, “brimstone.”


text: On the translation of ἐχορτάσθησαν ( ecortasqhsan ) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8 ).”