Net English TranslationRevelation 18 =
Babylon is Destroyed
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.1 2 He2 shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!
She3 has become a lair for demons,
a haunt4 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast.5
3 For all the nations6 have fallen7 from
the wine of her immoral passion,8
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.”9

4 Then10 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, 5 because her sins have piled11 up all the way to heaven12 and God has remembered13 her crimes.14 6 Repay her the same way she repaid others;15 pay her back double16 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 7 As much as17 she exalted herself and lived in sensual luxury,18 to this extent give her torment and grief because she said to herself,19 ‘I rule as queen and am no widow; I will never experience grief!’ 8 For this reason, she will experience her plagues20 in a single day: disease,21 mourning,22 and famine, and she will be burned down23 with fire, because the Lord God who judges her is powerful!”

9 Then24 the kings of the earth who committed immoral acts with her and lived in sensual luxury25 with her will weep and wail for her when they see the smoke from the fire that burns her up.26 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 doom27 has come!”

11 Then28 the merchants of the earth will weep and mourn for her because no one buys their cargo29 any longer – 12 cargo such as gold, silver,30 precious stones, pearls, fine linen, purple cloth, silk,31 scarlet cloth,32 all sorts of things made of citron wood,33 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 13 cinnamon, spice,34 incense, perfumed ointment,35 frankincense,36 wine, olive oil and costly flour,37 wheat, cattle and sheep, horses and four-wheeled carriages,38 slaves and human lives.39

14 (The ripe fruit40 you greatly desired41
has gone from you,
and all your luxury42 and splendor43
have gone from you –
they will never ever be found again!)44

15 The merchants who sold45 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep46 and mourn, 16 saying,

“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing,47
and adorned with gold,48 precious stones, and pearls –
17 because in a single hour such great wealth has been destroyed!”49

And every ship’s captain,50 and all who sail along the coast51 – seamen, and all who52 make their living from the sea, stood a long way off 18 and began to shout53 when they saw the smoke from the fire that burned her up,54 “Who is like the great city?” 19 And they threw dust on their heads and were shouting with weeping and mourning,55

“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!”56
20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment57 against her on your behalf!)58

21 Then59 one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,

“With this kind of sudden violent force60
Babylon the great city will be thrown down61
and it will never be found again!
22 And the sound of the harpists, musicians,
flute players, and trumpeters
will never be heard in you62 again.
No63 craftsman64 who practices any trade
will ever be found in you again;
the noise of a mill65 will never be heard in you again.
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 nations66 were deceived by your magic spells!67
24 The68 blood of the saints and prophets was found in her,69
along with the blood70 of all those who had been killed on the earth.”
1tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49). 2tn Here καί (kai) has not been translated because of differences between Greek and English style 3tn 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. 4tn 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.” 5tc 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 mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). 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 ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss 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 ms evidence extant today. 6tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”). 7tc ‡ Several mss (א A C 1006* 1611 1841 2030 ÏK), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006c 2329 pc latt syh) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms 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 (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss 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 ms 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. 8tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19. 9tn 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. 10tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative. 11tn 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.” 12tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”). 13tn That is, remembered her sins to execute judgment on them. 14tn Or “her sins.” 15tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. 16tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.” 17tn “As much as” is the translation of ὅσα (Josa). 18tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.” 19tn Grk “said in her heart,” an idiom for saying something to oneself. 20tn Grk “For this reason, her plagues will come.” 21tn 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). 22tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8. 23tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view. 24tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. 25tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.” 26tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63. 27tn 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.” 28tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. 29tn 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.” 30tn 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 31tn 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.” 32tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170. 33tn 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.” 34tn 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.” 35tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205). 36tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212). 37tn 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.” 38tn 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.” 39tn 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). 40tn 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.’” 41tn Grk “you desired in your soul.” 42tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.” 43tn 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.” 44tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.sn This verse forms a parenthetical aside in the narrative. 45tn Grk “the merchants [sellers] of these things.” 46tn 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. 47tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors. 48tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29). 49tn 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.” 50tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.” 51tn 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).” 52tn Grk “and as many as.” 53tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively. 54tn 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. 55tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English. 56tn 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.” 57tn 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.” 58tn 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.sn This verse forms a parenthetical aside in the narrative. 59tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative. 60tn 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. 61sn 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. 62tn The shift to a second person pronoun here corresponds to the Greek text. 63tn Here καί (kai) has not been translated because of differences between Greek and English style. 64tn 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.” 65tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68. 66tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”). 67tn 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.” 68tn Here καί (kai) has not been translated because of differences between Greek and English style. 69tn The shift in pronouns from second to third person corresponds to the Greek text. 70tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
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