Wahyu 11:1--14:20
Konteks11:1 Then 1 a measuring rod 2 like a staff was given to me, and I was told, 3 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 4 do not measure the outer courtyard 5 of the temple; leave it out, 6 because it has been given to the Gentiles, 7 and they will trample on the holy city 8 for forty-two months. 11:3 And I will grant my two witnesses authority 9 to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) 10 11:5 If 11 anyone wants to harm them, fire comes out of their mouths 12 and completely consumes 13 their enemies. If 14 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 15 to close up the sky so that it does not rain during the time 16 they are prophesying. They 17 have power 18 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 19 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 20 them and kill them. 11:8 Their 21 corpses will lie in the street 22 of the great city that is symbolically 23 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 24 people, tribe, 25 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 26 11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But 27 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 28 those who were watching them. 11:12 Then 29 they 30 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 31 went up to heaven in a cloud while 32 their enemies stared at them. 11:13 Just then 33 a major earthquake took place and a tenth of the city collapsed; seven thousand people 34 were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.
11:14 The second woe has come and gone; 35 the third is coming quickly.
11:15 Then 36 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 37
and he will reign for ever and ever.”
11:16 Then 38 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 39 and worshiped God 11:17 with these words: 40
“We give you thanks, Lord God, the All-Powerful, 41
the one who is and who was,
because you have taken your great power
and begun to reign. 42
11:18 The 43 nations 44 were enraged,
but 45 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 46
the prophets, their reward,
as well as to the saints
and to those who revere 47 your name, both small and great,
and the time has come 48 to destroy those who destroy 49 the earth.”
11:19 Then 50 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 51 crashes of thunder, an earthquake, and a great hailstorm. 52
12:1 Then 53 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. 54 12:2 She 55 was pregnant and was screaming in labor pains, struggling 56 to give birth. 12:3 Then 57 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 58 12:4 Now 59 the dragon’s 60 tail swept away a third of the stars in heaven and hurled them to the earth. Then 61 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 62 the woman gave birth to a son, a male child, 63 who is going to rule 64 over all the nations 65 with an iron rod. 66 Her 67 child was suddenly caught up to God and to his throne, 12:6 and she 68 fled into the wilderness 69 where a place had been prepared for her 70 by God, so she could be taken care of 71 for 1,260 days.
12:7 Then 72 war broke out in heaven: Michael 73 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 74 the dragon was not strong enough to prevail, 75 so there was no longer any place left 76 in heaven for him and his angels. 77 12:9 So 78 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 79 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 80 of his Christ, 81 have now come,
because the accuser of our brothers and sisters, 82
the one who accuses them day and night 83 before our God,
has been thrown down.
12:11 But 84 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 85 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 86 woe to the earth and the sea
because the devil has come down to you!
He 87 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 88 when the dragon realized 89 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 90 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 91 to the place God 92 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 93 12:15 Then 94 the serpent spouted water like a river out of his mouth after the woman in an attempt to 95 sweep her away by a flood, 12:16 but 96 the earth came to her rescue; 97 the ground opened up 98 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 99 the dragon became enraged at the woman and went away to make war on the rest of her children, 100 those who keep 101 God’s commandments and hold to 102 the testimony about Jesus. 103 (12:18) And the dragon 104 stood 105 on the sand 106 of the seashore. 107
13:1 Then 108 I saw a beast coming up out of the sea. It 109 had ten horns and seven heads, and on its horns were ten diadem crowns, 110 and on its heads a blasphemous name. 111 13:2 Now 112 the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The 113 dragon gave the beast 114 his power, his throne, and great authority to rule. 115 13:3 One of the beast’s 116 heads appeared to have been killed, 117 but the lethal wound had been healed. 118 And the whole world followed 119 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 120 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 121 13:5 The beast 122 was given a mouth speaking proud words 123 and blasphemies, and he was permitted 124 to exercise ruling authority 125 for forty-two months. 13:6 So 126 the beast 127 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 128 that is, those who dwell in heaven. 13:7 The beast 129 was permitted to go to war against the saints and conquer them. 130 He was given ruling authority 131 over every tribe, people, 132 language, and nation, 13:8 and all those who live on the earth will worship the beast, 133 everyone whose name has not been written since the foundation of the world 134 in the book of life belonging to the Lamb who was killed. 135 13:9 If anyone has an ear, he had better listen!
13:10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword, 136
then by the sword he must be killed.
This 137 requires steadfast endurance 138 and faith from the saints.
13:11 Then 139 I saw another beast 140 coming up from the earth. He 141 had two horns like a lamb, 142 but 143 was speaking like a dragon. 13:12 He 144 exercised all the ruling authority 145 of the first beast on his behalf, 146 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 147 performed momentous signs, even making fire come down from heaven in front of people 148 13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told 149 those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 13:15 The second beast 150 was empowered 151 to give life 152 to the image of the first beast 153 so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused 154 everyone (small and great, rich and poor, free and slave 155 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 156 or sell things 157 unless he bore 158 the mark of the beast – that is, his name or his number. 159 13:18 This calls for wisdom: 160 Let the one who has insight calculate the beast’s number, for it is man’s number, 161 and his number is 666. 162
14:1 Then 163 I looked, and here was 164 the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads. 14:2 I also heard a sound 165 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 166 the sound I heard was like that made by harpists playing their harps, 14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No 167 one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.
14:4 These are the ones who have not defiled themselves 168 with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, 14:5 and no lie was found on their lips; 169 they 170 are blameless.
14:6 Then 171 I saw another 172 angel flying directly overhead, 173 and he had 174 an eternal gospel to proclaim 175 to those who live 176 on the earth – to every nation, tribe, 177 language, and people. 14:7 He declared 178 in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”
14:8 A 179 second 180 angel 181 followed the first, 182 declaring: 183 “Fallen, fallen is Babylon the great city! 184 She made all the nations 185 drink of the wine of her immoral passion.” 186
14:9 A 187 third angel 188 followed the first two, 189 declaring 190 in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 14:10 that person 191 will also drink of the wine of God’s anger 192 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 193 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 194 torture will go up 195 forever and ever, and those who worship the beast and his image will have 196 no rest day or night, along with 197 anyone who receives the mark of his name.” 14:12 This requires 198 the steadfast endurance 199 of the saints – those who obey 200 God’s commandments and hold to 201 their faith in Jesus. 202
14:13 Then 203 I heard a voice from heaven say, “Write this:
‘Blessed are the dead,
those who die in the Lord from this moment on!’”
“Yes,” says the Spirit, “so they can rest from their hard work, 204 because their deeds will follow them.” 205
14:14 Then 206 I looked, and a white cloud appeared, 207 and seated on the cloud was one like a son of man! 208 He had 209 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 210 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 211 your sickle and start to reap, 212 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 213 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 214 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 215 angel, who was in charge of 216 the fire, came from the altar and called in a loud voice to the angel 217 who had the sharp sickle, “Use 218 your sharp sickle and gather 219 the clusters of grapes 220 off the vine of the earth, 221 because its grapes 222 are now ripe.” 223 14:19 So 224 the angel swung his sickle over the earth and gathered the grapes from the vineyard 225 of the earth and tossed them into the great 226 winepress of the wrath of God. 14:20 Then 227 the winepress was stomped 228 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 229 for a distance of almost two hundred miles. 230
[11:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 2 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 4 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 5 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 6 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 7 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 8 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 9 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
[11:4] 10 sn This description is parenthetical in nature.
[11:5] 11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 12 tn This is a collective singular in Greek.
[11:5] 13 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 17 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 20 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 22 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 23 tn Grk “spiritually.”
[11:9] 24 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 25 tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:9] 26 tn Or “to be buried.”
[11:11] 27 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 28 tn Grk “fell upon.”
[11:12] 29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 30 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
[11:12] 31 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 32 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 33 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 34 tn Grk “seven thousand names of men.”
[11:14] 35 tn Grk “has passed.”
[11:15] 36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 37 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 39 tn Grk “they fell down on their faces.” 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.”
[11:17] 41 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.”
[11:17] 42 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 43 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 44 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 45 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 46 tn See the note on the word “servants” in 1:1.
[11:18] 48 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
[11:18] 49 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
[11:19] 50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 51 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. 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?…).”
[11:19] 52 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
[12:1] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 54 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 55 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 56 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] 57 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 58 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] 59 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 60 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 62 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 63 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] 65 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 66 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] 67 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 68 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 70 tn Grk “where she has there a place prepared by God.”
[12:6] 71 tn Grk “so they can take care of her.”
[12:7] 72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 73 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] 74 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 75 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 77 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 78 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 79 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 80 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 81 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 82 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] 83 tn Or “who accuses them continually.”
[12:11] 84 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 85 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 86 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] 87 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] 88 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 90 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 92 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 93 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] 94 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 95 tn Grk “so that he might make her swept away.”
[12:16] 96 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 97 tn Grk “the earth helped the woman.”
[12:16] 98 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 99 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 100 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 102 tn Grk “and having.”
[12:17] 103 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] 104 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 105 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 106 tn Or “sandy beach” (L&N 1.64).
[12:17] 107 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.
[13:1] 108 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 109 tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.
[13:1] 110 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[13:1] 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.
[13:1] 111 tc ‡ Several
[13:1] sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
[13:2] 112 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 113 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 114 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 115 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 116 tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[13:3] 117 tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.
[13:3] 118 tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.
[13:3] 119 tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”
[13:4] 120 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 121 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
[13:5] 122 tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
[13:5] 123 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 124 tn Grk “to it was granted.”
[13:5] 125 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 126 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 127 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 128 tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).
[13:7] 129 tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
[13:7] 130 tc Many
[13:7] 131 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 132 tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:8] 133 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 134 tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.
[13:8] 135 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 136 tc Many
[13:10] 137 tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”
[13:10] 138 tn Or “perseverance.”
[13:11] 139 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 140 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 141 tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.
[13:11] 142 tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.
[13:11] 143 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 144 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 145 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 146 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.”
[13:13] 147 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 148 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 149 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
[13:14] sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).
[13:15] 150 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 151 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 152 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
[13:15] 153 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 154 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 155 tn See the note on the word “servants” in 1:1.
[13:17] 156 tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
[13:17] 157 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.
[13:17] 158 tn Grk “except the one who had.”
[13:17] 159 tn Grk “his name or the number of his name.”
[13:18] 160 tn Grk “Here is wisdom.”
[13:18] 161 tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”
[13:18] sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.
[13:18] 162 tc A few
[14:1] 163 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 164 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 165 tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.
[14:2] 166 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 167 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.
[14:4] 168 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 169 tn Grk “in their mouth was not found a lie.”
[14:5] 170 tc Several
[14:6] 171 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 172 tc Most
[14:6] 173 tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”
[14:6] 175 tn Or “an eternal gospel to announce as good news.”
[14:6] 176 tn Grk “to those seated on the earth.”
[14:6] 177 tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:7] 178 tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 179 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 180 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 181 tn Grk “And another angel, a second.”
[14:8] 182 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.
[14:8] 183 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 184 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 185 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 186 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).
[14:9] 187 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 188 tn Grk “And another angel, a third.”
[14:9] 189 tn Grk “followed them.”
[14:9] 190 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 191 tn Grk “he himself.”
[14:10] 192 tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.
[14:10] 193 tn Traditionally, “brimstone.”
[14:11] 194 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 195 tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.
[14:11] 196 tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).
[14:12] 199 tn Or “the perseverance.”
[14:12] 200 tn Grk “who keep.”
[14:12] 201 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 202 tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”
[14:13] 203 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 204 tn Or “from their trouble” (L&N 22.7).
[14:13] 205 tn Grk “their deeds will follow with them.”
[14:14] 206 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 207 tn Grk “and behold, a white cloud.”
[14:14] 208 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
[14:14] 209 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 210 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 211 tn Grk “Send out.”
[14:15] 212 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 213 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 214 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 215 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 216 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 217 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
[14:18] 219 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.”
[14:18] 220 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.”
[14:18] 221 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 222 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.”
[14:18] 223 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 224 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 225 tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).
[14:19] 226 tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).
[14:20] 227 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 228 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 229 tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”
[14:20] 230 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
