Wahyu 7:1-17
Konteks7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then 1 I saw another angel ascending from the east, 2 who had 3 the seal 4 of the living God. He 5 shouted out with a loud voice to the four angels who had been given permission 6 to damage the earth and the sea: 7 7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants 8 of our God.” 7:4 Now 9 I heard the number of those who were marked with the seal, 10 one hundred and forty-four thousand, sealed from all 11 the tribes of the people of Israel: 12
7:5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
7:6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7:7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
7:8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.
7:9 After these things I looked, and here was 13 an enormous crowd that no one could count, made up of persons from every nation, tribe, 14 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,
“Salvation belongs to our God, 15
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 16 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground 17 before the throne and worshiped God, 7:12 saying,
“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”
7:13 Then 18 one of the elders asked 19 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 20 I said to him, “My lord, you know the answer.” 21 Then 22 he said to me, “These are the ones who have come out of the great tribulation. They 23 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 24 him day and night in his temple, and the one seated on the throne will shelter them. 25 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 26 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 27
Wahyu 10:1--11:14
Konteks10:1 Then 28 I saw another powerful angel descending from heaven, wrapped 29 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 30 10:2 He held 31 in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 10:3 Then 32 he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 10:4 When the seven thunders spoke, I was preparing to write, but 33 just then 34 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 35 the angel I saw standing on the sea and on the land raised his right hand to heaven 10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! 36 10:7 But in the days 37 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 38 just as he has 39 proclaimed to his servants 40 the prophets.” 10:8 Then 41 the voice I had heard from heaven began to speak 42 to me 43 again, 44 “Go and take the open 45 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 46 I went to the angel and asked him to give me the little scroll. He 47 said to me, “Take the scroll 48 and eat it. It 49 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 50 I took the little scroll from the angel’s hand and ate it, and it did taste 51 as sweet as honey in my mouth, but 52 when I had eaten it, my stomach became bitter. 10:11 Then 53 they 54 told me: “You must prophesy again about many peoples, nations, 55 languages, and kings.”
11:1 Then 56 a measuring rod 57 like a staff was given to me, and I was told, 58 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 59 do not measure the outer courtyard 60 of the temple; leave it out, 61 because it has been given to the Gentiles, 62 and they will trample on the holy city 63 for forty-two months. 11:3 And I will grant my two witnesses authority 64 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.) 65 11:5 If 66 anyone wants to harm them, fire comes out of their mouths 67 and completely consumes 68 their enemies. If 69 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 70 to close up the sky so that it does not rain during the time 71 they are prophesying. They 72 have power 73 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 74 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 75 them and kill them. 11:8 Their 76 corpses will lie in the street 77 of the great city that is symbolically 78 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 79 people, tribe, 80 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 81 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 82 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 83 those who were watching them. 11:12 Then 84 they 85 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 86 went up to heaven in a cloud while 87 their enemies stared at them. 11:13 Just then 88 a major earthquake took place and a tenth of the city collapsed; seven thousand people 89 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; 90 the third is coming quickly.
[7:2] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:2] 2 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”
[7:2] 3 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
[7:2] 4 tn Or “signet” (L&N 6.54).
[7:2] 5 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.
[7:2] 6 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
[7:2] 7 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[7:3] 8 tn See the note on the word “servants” in 1:1.
[7:4] 9 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
[7:4] 10 tn Grk “who were sealed.”
[7:4] 11 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
[7:4] 12 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
[7:9] 13 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[7:9] 14 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:10] 15 tn The dative here has been translated as a dative of possession.
[7:11] 16 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
[7:11] 17 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.”
[7:13] 18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:13] 19 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
[7:14] 20 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 21 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
[7:14] 22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 23 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.
[7:15] 24 tn Or “worship.” The word here is λατρεύω (latreuw).
[7:15] 25 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
[7:16] 26 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
[7:17] 27 sn An allusion to Isa 25:8.
[10:1] 28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 30 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 31 tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[10:3] 32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 33 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 34 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 36 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 37 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 38 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 39 tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
[10:7] 40 tn See the note on the word “servants” in 1:1.
[10:8] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 42 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 43 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
[10:8] 44 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 45 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 46 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 47 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 48 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[10:9] 49 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 50 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 51 tn Grk “it was.” The idea of taste is implied.
[10:10] 52 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 54 tn The referent of “they” is not clear in the Greek text.
[10:11] 55 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:1] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 57 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 59 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 60 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 61 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 62 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 63 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 64 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] 65 sn This description is parenthetical in nature.
[11:5] 66 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 67 tn This is a collective singular in Greek.
[11:5] 68 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 69 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 72 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] 74 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 75 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 76 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 77 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 78 tn Grk “spiritually.”
[11:9] 79 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 80 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] 81 tn Or “to be buried.”
[11:11] 82 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 83 tn Grk “fell upon.”
[11:12] 84 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 85 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] 86 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 87 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 88 tn Here καί (kai) has not been translated because of differences between Greek and English style.
