Wahyu 1:7
Konteks1:7 (Look! He is returning with the clouds, 1
and every eye will see him,
even 2 those who pierced him, 3
and all the tribes 4 on the earth will mourn because 5 of him.
This will certainly come to pass! 6 Amen.) 7
Wahyu 22:7
Konteks22:7 (Look! I am coming soon!
Blessed is the one who keeps the words of the prophecy expressed in this book.) 8
Wahyu 12:1-17
Konteks12:1 Then 9 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. 10 12:2 She 11 was pregnant and was screaming in labor pains, struggling 12 to give birth. 12:3 Then 13 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 14 12:4 Now 15 the dragon’s 16 tail swept away a third of the stars in heaven and hurled them to the earth. Then 17 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 18 the woman gave birth to a son, a male child, 19 who is going to rule 20 over all the nations 21 with an iron rod. 22 Her 23 child was suddenly caught up to God and to his throne, 12:6 and she 24 fled into the wilderness 25 where a place had been prepared for her 26 by God, so she could be taken care of 27 for 1,260 days.
12:7 Then 28 war broke out in heaven: Michael 29 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 30 the dragon was not strong enough to prevail, 31 so there was no longer any place left 32 in heaven for him and his angels. 33 12:9 So 34 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 35 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 36 of his Christ, 37 have now come,
because the accuser of our brothers and sisters, 38
the one who accuses them day and night 39 before our God,
has been thrown down.
12:11 But 40 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 41 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 42 woe to the earth and the sea
because the devil has come down to you!
He 43 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 44 when the dragon realized 45 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 46 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 47 to the place God 48 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 49 12:15 Then 50 the serpent spouted water like a river out of his mouth after the woman in an attempt to 51 sweep her away by a flood, 12:16 but 52 the earth came to her rescue; 53 the ground opened up 54 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 55 the dragon became enraged at the woman and went away to make war on the rest of her children, 56 those who keep 57 God’s commandments and hold to 58 the testimony about Jesus. 59 (12:18) And the dragon 60 stood 61 on the sand 62 of the seashore. 63
Wahyu 20:1-15
Konteks20:1 Then 64 I saw an angel descending from heaven, holding 65 in his hand the key to the abyss and a huge chain. 20:2 He 66 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 67 then 68 threw him into the abyss and locked 69 and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)
20:4 Then 70 I saw thrones and seated on them were those who had been given authority to judge. 71 I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These 72 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 73 came to life 74 and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) 75 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 76 in the first resurrection. The second death has no power over them, 77 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 78 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 79 the nations at the four corners of the earth, Gog and Magog, 80 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 81 20:9 They 82 went up 83 on the broad plain of the earth 84 and encircled 85 the camp 86 of the saints and the beloved city, but 87 fire came down from heaven and devoured them completely. 88 20:10 And the devil who deceived 89 them was thrown into the lake of fire and sulfur, 90 where the beast and the false prophet are 91 too, and they will be tormented there day and night forever and ever.
20:11 Then 92 I saw a large 93 white throne and the one who was seated on it; the earth and the heaven 94 fled 95 from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then 96 books were opened, and another book was opened – the book of life. 97 So 98 the dead were judged by what was written in the books, according to their deeds. 99 20:13 The 100 sea gave up the dead that were in it, and Death 101 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 102 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 103 anyone’s name 104 was not found written in the book of life, that person 105 was thrown into the lake of fire.
[1:7] 1 sn An allusion to Dan 7:13.
[1:7] 2 tn Here καί (kai) was translated as ascensive.
[1:7] 3 sn An allusion to Zech 12:10.
[1:7] 4 tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).
[1:7] 5 tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.
[1:7] 6 tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.
[1:7] 7 sn These lines are placed in parentheses because they form an aside to the main argument.
[22:7] 8 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
[12:1] 9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 10 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 12 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] 13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 14 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] 15 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 16 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 18 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 19 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] 21 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 22 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] 23 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 24 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 26 tn Grk “where she has there a place prepared by God.”
[12:6] 27 tn Grk “so they can take care of her.”
[12:7] 28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 29 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] 30 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 31 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 33 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 34 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 36 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 37 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 38 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] 39 tn Or “who accuses them continually.”
[12:11] 40 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 41 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 42 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] 43 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] 44 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 46 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 48 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 49 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] 50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 51 tn Grk “so that he might make her swept away.”
[12:16] 52 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 53 tn Grk “the earth helped the woman.”
[12:16] 54 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 55 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 56 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 58 tn Grk “and having.”
[12:17] 59 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] 60 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 61 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 62 tn Or “sandy beach” (L&N 1.64).
[12:17] 63 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.
[20:1] 64 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:1] 65 tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
[20:2] 66 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:3] 67 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
[20:3] 68 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:3] 69 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
[20:4] 70 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 71 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”
[20:4] 72 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
[20:4] 73 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 74 tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
[20:5] 75 sn This statement appears to be a parenthetical comment by the author.
[20:6] 76 tn Grk “who has a share.”
[20:6] 77 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.
[20:7] 78 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:8] 80 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 81 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 82 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 83 tn The shift here to past tense reflects the Greek text.
[20:9] 84 tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.
[20:9] 86 tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”
[20:9] 87 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 88 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[20:10] 90 tn Traditionally, “brimstone.”
[20:10] 91 tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.
[20:11] 92 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 93 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 94 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
[20:11] sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).
[20:12] 96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 97 tn Grk “another book was opened, which is of life.”
[20:12] 98 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 99 tn Grk “from the things written in the books according to their works.”
[20:13] 100 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 101 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 102 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:15] 103 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 104 tn The word “name” is not in the Greek text, but is implied.
[20:15] 105 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
