Wahyu 12:1--15:8
Konteks12:1 Then 1 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. 2 12:2 She 3 was pregnant and was screaming in labor pains, struggling 4 to give birth. 12:3 Then 5 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 6 12:4 Now 7 the dragon’s 8 tail swept away a third of the stars in heaven and hurled them to the earth. Then 9 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 10 the woman gave birth to a son, a male child, 11 who is going to rule 12 over all the nations 13 with an iron rod. 14 Her 15 child was suddenly caught up to God and to his throne, 12:6 and she 16 fled into the wilderness 17 where a place had been prepared for her 18 by God, so she could be taken care of 19 for 1,260 days.
12:7 Then 20 war broke out in heaven: Michael 21 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 22 the dragon was not strong enough to prevail, 23 so there was no longer any place left 24 in heaven for him and his angels. 25 12:9 So 26 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 27 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 28 of his Christ, 29 have now come,
because the accuser of our brothers and sisters, 30
the one who accuses them day and night 31 before our God,
has been thrown down.
12:11 But 32 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 33 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 34 woe to the earth and the sea
because the devil has come down to you!
He 35 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 36 when the dragon realized 37 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 38 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 39 to the place God 40 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 41 12:15 Then 42 the serpent spouted water like a river out of his mouth after the woman in an attempt to 43 sweep her away by a flood, 12:16 but 44 the earth came to her rescue; 45 the ground opened up 46 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 47 the dragon became enraged at the woman and went away to make war on the rest of her children, 48 those who keep 49 God’s commandments and hold to 50 the testimony about Jesus. 51 (12:18) And the dragon 52 stood 53 on the sand 54 of the seashore. 55
13:1 Then 56 I saw a beast coming up out of the sea. It 57 had ten horns and seven heads, and on its horns were ten diadem crowns, 58 and on its heads a blasphemous name. 59 13:2 Now 60 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 61 dragon gave the beast 62 his power, his throne, and great authority to rule. 63 13:3 One of the beast’s 64 heads appeared to have been killed, 65 but the lethal wound had been healed. 66 And the whole world followed 67 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 68 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 69 13:5 The beast 70 was given a mouth speaking proud words 71 and blasphemies, and he was permitted 72 to exercise ruling authority 73 for forty-two months. 13:6 So 74 the beast 75 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 76 that is, those who dwell in heaven. 13:7 The beast 77 was permitted to go to war against the saints and conquer them. 78 He was given ruling authority 79 over every tribe, people, 80 language, and nation, 13:8 and all those who live on the earth will worship the beast, 81 everyone whose name has not been written since the foundation of the world 82 in the book of life belonging to the Lamb who was killed. 83 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, 84
then by the sword he must be killed.
This 85 requires steadfast endurance 86 and faith from the saints.
13:11 Then 87 I saw another beast 88 coming up from the earth. He 89 had two horns like a lamb, 90 but 91 was speaking like a dragon. 13:12 He 92 exercised all the ruling authority 93 of the first beast on his behalf, 94 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 95 performed momentous signs, even making fire come down from heaven in front of people 96 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 97 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 98 was empowered 99 to give life 100 to the image of the first beast 101 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 102 everyone (small and great, rich and poor, free and slave 103 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 104 or sell things 105 unless he bore 106 the mark of the beast – that is, his name or his number. 107 13:18 This calls for wisdom: 108 Let the one who has insight calculate the beast’s number, for it is man’s number, 109 and his number is 666. 110
14:1 Then 111 I looked, and here was 112 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 113 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 114 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 115 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 116 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; 117 they 118 are blameless.
14:6 Then 119 I saw another 120 angel flying directly overhead, 121 and he had 122 an eternal gospel to proclaim 123 to those who live 124 on the earth – to every nation, tribe, 125 language, and people. 14:7 He declared 126 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 127 second 128 angel 129 followed the first, 130 declaring: 131 “Fallen, fallen is Babylon the great city! 132 She made all the nations 133 drink of the wine of her immoral passion.” 134
14:9 A 135 third angel 136 followed the first two, 137 declaring 138 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 139 will also drink of the wine of God’s anger 140 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 141 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 142 torture will go up 143 forever and ever, and those who worship the beast and his image will have 144 no rest day or night, along with 145 anyone who receives the mark of his name.” 14:12 This requires 146 the steadfast endurance 147 of the saints – those who obey 148 God’s commandments and hold to 149 their faith in Jesus. 150
14:13 Then 151 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, 152 because their deeds will follow them.” 153
14:14 Then 154 I looked, and a white cloud appeared, 155 and seated on the cloud was one like a son of man! 156 He had 157 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 158 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 159 your sickle and start to reap, 160 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 161 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 162 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 163 angel, who was in charge of 164 the fire, came from the altar and called in a loud voice to the angel 165 who had the sharp sickle, “Use 166 your sharp sickle and gather 167 the clusters of grapes 168 off the vine of the earth, 169 because its grapes 170 are now ripe.” 171 14:19 So 172 the angel swung his sickle over the earth and gathered the grapes from the vineyard 173 of the earth and tossed them into the great 174 winepress of the wrath of God. 14:20 Then 175 the winepress was stomped 176 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 177 for a distance of almost two hundred miles. 178
15:1 Then 179 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 180 (they are final because in them God’s anger is completed).
15:2 Then 181 I saw something like a sea of glass 182 mixed with fire, and those who had conquered 183 the beast and his image and the number of his name. They were standing 184 by 185 the sea of glass, holding harps given to them by God. 186 15:3 They 187 sang the song of Moses the servant 188 of God and the song of the Lamb: 189
“Great and astounding are your deeds,
Lord God, the All-Powerful! 190
Just 191 and true are your ways,
King over the nations! 192
15:4 Who will not fear you, O Lord,
and glorify 193 your name, because you alone are holy? 194
All nations 195 will come and worship before you
for your righteous acts 196 have been revealed.”
15:5 After 197 these things I looked, and the temple (the tent 198 of the testimony) 199 was opened in heaven, 15:6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts 200 around their chests. 15:7 Then 201 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 202 of God who lives forever and ever, 15:8 and the temple was filled with smoke from God’s glory and from his power. Thus 203 no one could enter the temple until the seven plagues from the seven angels were completed.
[12:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 2 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 4 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] 5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 6 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] 7 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 8 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 10 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 11 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] 13 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 14 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] 15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 16 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 18 tn Grk “where she has there a place prepared by God.”
[12:6] 19 tn Grk “so they can take care of her.”
[12:7] 20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 21 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] 22 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 23 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 25 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 26 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 28 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 29 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 30 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] 31 tn Or “who accuses them continually.”
[12:11] 32 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 33 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 34 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] 35 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] 36 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 38 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 40 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 41 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] 42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 43 tn Grk “so that he might make her swept away.”
[12:16] 44 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 45 tn Grk “the earth helped the woman.”
[12:16] 46 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 47 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 48 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 50 tn Grk “and having.”
[12:17] 51 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] 52 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 53 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 54 tn Or “sandy beach” (L&N 1.64).
[12:17] 55 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] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 57 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] 58 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] 59 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] 60 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 61 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 62 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 63 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 64 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] 65 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] 66 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] 67 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] 68 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 69 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] 70 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] 71 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 72 tn Grk “to it was granted.”
[13:5] 73 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 74 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 75 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 76 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] 77 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] 78 tc Many
[13:7] 79 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 80 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] 81 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 82 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] 83 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 84 tc Many
[13:10] 85 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] 86 tn Or “perseverance.”
[13:11] 87 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 88 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 89 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] 90 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] 91 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 92 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 93 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 94 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] 95 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 96 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 97 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] 98 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 99 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 100 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] 101 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 102 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 103 tn See the note on the word “servants” in 1:1.
[13:17] 104 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] 105 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] 106 tn Grk “except the one who had.”
[13:17] 107 tn Grk “his name or the number of his name.”
[13:18] 108 tn Grk “Here is wisdom.”
[13:18] 109 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] 110 tc A few
[14:1] 111 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 112 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 113 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] 114 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 115 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] 116 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 117 tn Grk “in their mouth was not found a lie.”
[14:5] 118 tc Several
[14:6] 119 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 120 tc Most
[14:6] 121 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] 123 tn Or “an eternal gospel to announce as good news.”
[14:6] 124 tn Grk “to those seated on the earth.”
[14:6] 125 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] 126 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] 127 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 128 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 129 tn Grk “And another angel, a second.”
[14:8] 130 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] 131 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 132 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 133 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 134 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] 135 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 136 tn Grk “And another angel, a third.”
[14:9] 137 tn Grk “followed them.”
[14:9] 138 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 139 tn Grk “he himself.”
[14:10] 140 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] 141 tn Traditionally, “brimstone.”
[14:11] 142 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 143 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] 144 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] 147 tn Or “the perseverance.”
[14:12] 148 tn Grk “who keep.”
[14:12] 149 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 150 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] 151 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 152 tn Or “from their trouble” (L&N 22.7).
[14:13] 153 tn Grk “their deeds will follow with them.”
[14:14] 154 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 155 tn Grk “and behold, a white cloud.”
[14:14] 156 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] 157 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 158 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 159 tn Grk “Send out.”
[14:15] 160 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 161 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 162 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 163 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 164 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 165 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] 167 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] 168 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] 169 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 170 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] 171 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 172 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 173 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] 174 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] 175 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 176 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 177 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] 178 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.
[15:1] 179 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 180 tn Grk “seven plagues – the last ones.”
[15:2] 181 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 182 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 183 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 184 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 185 tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”
[15:2] 186 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 187 tn Here καί (kai) has not been translated.
[15:3] 188 tn See the note on the word “servants” in 1:1.
[15:3] 189 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 190 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.”
[15:3] 191 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 192 tc Certain
[15:4] 193 tn Or “and praise.”
[15:4] sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.
[15:4] 194 sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).
[15:4] 195 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 196 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
[15:5] 197 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 198 tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”
[15:5] 199 tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, Jo naos ths skhnhs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2).
[15:5] sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.
[15:6] 200 tn Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
[15:7] 201 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 203 tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.
