Wahyu 12:1-17
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
Wahyu 14:1-20
Konteks14:1 Then 56 I looked, and here was 57 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 58 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 59 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 60 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 61 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; 62 they 63 are blameless.
14:6 Then 64 I saw another 65 angel flying directly overhead, 66 and he had 67 an eternal gospel to proclaim 68 to those who live 69 on the earth – to every nation, tribe, 70 language, and people. 14:7 He declared 71 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 72 second 73 angel 74 followed the first, 75 declaring: 76 “Fallen, fallen is Babylon the great city! 77 She made all the nations 78 drink of the wine of her immoral passion.” 79
14:9 A 80 third angel 81 followed the first two, 82 declaring 83 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 84 will also drink of the wine of God’s anger 85 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 86 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 87 torture will go up 88 forever and ever, and those who worship the beast and his image will have 89 no rest day or night, along with 90 anyone who receives the mark of his name.” 14:12 This requires 91 the steadfast endurance 92 of the saints – those who obey 93 God’s commandments and hold to 94 their faith in Jesus. 95
14:13 Then 96 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, 97 because their deeds will follow them.” 98
14:14 Then 99 I looked, and a white cloud appeared, 100 and seated on the cloud was one like a son of man! 101 He had 102 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 103 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 104 your sickle and start to reap, 105 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 106 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 107 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 108 angel, who was in charge of 109 the fire, came from the altar and called in a loud voice to the angel 110 who had the sharp sickle, “Use 111 your sharp sickle and gather 112 the clusters of grapes 113 off the vine of the earth, 114 because its grapes 115 are now ripe.” 116 14:19 So 117 the angel swung his sickle over the earth and gathered the grapes from the vineyard 118 of the earth and tossed them into the great 119 winepress of the wrath of God. 14:20 Then 120 the winepress was stomped 121 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 122 for a distance of almost two hundred miles. 123
[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.
[14:1] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 57 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 58 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] 59 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 60 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] 61 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 62 tn Grk “in their mouth was not found a lie.”
[14:5] 63 tc Several
[14:6] 64 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 65 tc Most
[14:6] 66 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] 68 tn Or “an eternal gospel to announce as good news.”
[14:6] 69 tn Grk “to those seated on the earth.”
[14:6] 70 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] 71 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] 72 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 73 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 74 tn Grk “And another angel, a second.”
[14:8] 75 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] 76 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 77 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 78 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 79 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] 80 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 81 tn Grk “And another angel, a third.”
[14:9] 82 tn Grk “followed them.”
[14:9] 83 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 84 tn Grk “he himself.”
[14:10] 85 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] 86 tn Traditionally, “brimstone.”
[14:11] 87 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 88 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] 89 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] 92 tn Or “the perseverance.”
[14:12] 94 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 95 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] 96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 97 tn Or “from their trouble” (L&N 22.7).
[14:13] 98 tn Grk “their deeds will follow with them.”
[14:14] 99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 100 tn Grk “and behold, a white cloud.”
[14:14] 101 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] 102 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 103 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 104 tn Grk “Send out.”
[14:15] 105 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 106 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 107 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 108 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 109 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 110 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] 112 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] 113 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] 114 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 115 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] 116 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 117 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 118 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] 119 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] 120 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 121 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 122 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] 123 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.
