Wahyu 3:1
Konteks3:1 “To 1 the angel of the church in Sardis write the following: 2
“This is the solemn pronouncement of 3 the one who holds 4 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 5 that you are alive, but 6 in reality 7 you are dead.
Wahyu 12:1-17
Konteks12:1 Then 8 a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. 9 12:2 She 10 was pregnant and was screaming in labor pains, struggling 11 to give birth. 12:3 Then 12 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 13 12:4 Now 14 the dragon’s 15 tail swept away a third of the stars in heaven and hurled them to the earth. Then 16 the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born. 12:5 So 17 the woman gave birth to a son, a male child, 18 who is going to rule 19 over all the nations 20 with an iron rod. 21 Her 22 child was suddenly caught up to God and to his throne, 12:6 and she 23 fled into the wilderness 24 where a place had been prepared for her 25 by God, so she could be taken care of 26 for 1,260 days.
12:7 Then 27 war broke out in heaven: Michael 28 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 29 the dragon was not strong enough to prevail, 30 so there was no longer any place left 31 in heaven for him and his angels. 32 12:9 So 33 that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him. 12:10 Then 34 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 35 of his Christ, 36 have now come,
because the accuser of our brothers and sisters, 37
the one who accuses them day and night 38 before our God,
has been thrown down.
12:11 But 39 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 40 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 41 woe to the earth and the sea
because the devil has come down to you!
He 42 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 43 when the dragon realized 44 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 45 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 46 to the place God 47 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 48 12:15 Then 49 the serpent spouted water like a river out of his mouth after the woman in an attempt to 50 sweep her away by a flood, 12:16 but 51 the earth came to her rescue; 52 the ground opened up 53 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 54 the dragon became enraged at the woman and went away to make war on the rest of her children, 55 those who keep 56 God’s commandments and hold to 57 the testimony about Jesus. 58 (12:18) And the dragon 59 stood 60 on the sand 61 of the seashore. 62
Wahyu 1:1
Konteks1:1 The revelation of Jesus Christ, 63 which God gave him to show his servants 64 what must happen very soon. 65 He made it clear 66 by sending his angel to his servant 67 John,
Wahyu 19:1-21
Konteks19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 68
For he has judged 69 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 70 poured out by her own hands!” 71
19:3 Then 72 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 73 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 74 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 75 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 76 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 77
“Hallelujah!
For the Lord our God, 78 the All-Powerful, 79 reigns!
19:7 Let us rejoice 80 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
19:8 She was permitted to be dressed in bright, clean, fine linen” 81 (for the fine linen is the righteous deeds of the saints). 82
19:9 Then 83 the angel 84 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So 85 I threw myself down 86 at his feet to worship him, but 87 he said, “Do not do this! 88 I am only 89 a fellow servant 90 with you and your brothers 91 who hold to the testimony about 92 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 93 I saw heaven opened and here came 94 a white horse! The 95 one riding it was called “Faithful” and “True,” and with justice 96 he judges and goes to war. 19:12 His eyes are like a fiery 97 flame and there are many diadem crowns 98 on his head. He has 99 a name written 100 that no one knows except himself. 19:13 He is dressed in clothing dipped 101 in blood, and he is called 102 the Word of God. 19:14 The 103 armies that are in heaven, dressed in white, clean, fine linen, 104 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 105 He 106 will rule 107 them with an iron rod, 108 and he stomps the winepress 109 of the furious 110 wrath of God, the All-Powerful. 111 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 112 I saw one angel standing in 113 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 114
“Come, gather around for the great banquet 115 of God,
19:18 to eat 116 your fill 117 of the flesh of kings,
the flesh of generals, 118
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 119
and small and great!”
19:19 Then 120 I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now 121 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 122 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 123 19:21 The 124 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 125 themselves with their flesh.
[3:1] 1 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:1] 2 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:1] 3 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:1] sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
[3:1] 4 tn Grk “who has” (cf. 1:16).
[3:1] 6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:1] 7 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
[12:1] 8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 9 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 10 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 11 tn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.
[12:3] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 13 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[12:3] 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.
[12:4] 14 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 15 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 17 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 18 tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”
[12:5] 20 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 21 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[12:5] sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
[12:5] 22 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 23 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 25 tn Grk “where she has there a place prepared by God.”
[12:6] 26 tn Grk “so they can take care of her.”
[12:7] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 28 sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).
[12:8] 29 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 30 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 32 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 33 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 35 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 36 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 37 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.
[12:10] 38 tn Or “who accuses them continually.”
[12:11] 39 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 40 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 41 tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).
[12:12] 42 tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.
[12:13] 43 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 45 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 47 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 48 tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì47 א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.
[12:14] sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).
[12:15] 49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 50 tn Grk “so that he might make her swept away.”
[12:16] 51 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 52 tn Grk “the earth helped the woman.”
[12:16] 53 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 54 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 55 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 57 tn Grk “and having.”
[12:17] 58 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
[12:17] 59 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 60 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 61 tn Or “sandy beach” (L&N 1.64).
[12:17] 62 sn The standard critical texts of the Greek NT, NA27 and UBS4, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.
[1:1] 63 tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.
[1:1] 64 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 65 tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”
[1:1] 66 tn Or “He indicated it clearly” (L&N 33.153).
[1:1] 67 tn See the note on the word “servants” earlier in this verse.
[19:2] 68 tn Compare the similar phrase in Rev 16:7.
[19:2] 69 tn 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.
[19:2] 70 tn See the note on the word “servants” in 1:1.
[19:2] 71 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 73 tn Or “her smoke ascends forever and ever.”
[19:4] 74 tn 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.”
[19:5] 75 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 76 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 77 tn 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.”
[19:6] 78 tc Several
[19:6] 79 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
[19:7] 80 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 81 tn 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.”
[19:8] 82 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 83 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 84 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 85 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 86 tn 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.”
[19:10] 87 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 88 tn 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.”
[19:10] 89 tn 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.
[19:10] 90 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 91 tn 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).
[19:10] 92 tn 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.”
[19:11] 93 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 94 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 95 tn 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.
[19:11] 96 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
[19:12] 97 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 98 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[19:12] 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.
[19:12] 99 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[19:12] 100 tn 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.
[19:13] 101 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several
[19:13] tn Or perhaps “soaked.”
[19:13] 102 tn Grk “the name of him is called.”
[19:14] 103 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 104 tn 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.”
[19:15] 105 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 106 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 107 tn Grk “will shepherd.”
[19:15] 108 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[19:15] sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).
[19:15] 109 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
[19:15] 110 tn 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).
[19:15] 111 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.”
[19:17] 112 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 113 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 114 tn 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.
[19:17] 115 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 116 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 117 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 118 tn 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).
[19:18] 119 tn See the note on the word “servants” in 1:1.
[19:19] 120 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 121 tn 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.
[19:20] 122 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
[19:20] 123 tn Traditionally, “brimstone.”
[19:21] 124 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 125 tn 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).”
