Bible Reading December 28 
Revelation 9:1--12:17
Context9:1 Then 1 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 2 to the earth, and he was given the key to the shaft of the abyss. 3 9:2 He 4 opened the shaft of the abyss and smoke rose out of it 5 like smoke from a giant furnace. The 6 sun and the air were darkened with smoke from the shaft. 9:3 Then 7 out of the smoke came locusts onto the earth, and they were given power 8 like that of the scorpions of the earth. 9:4 They 9 were told 10 not to damage the grass of the earth, or any green plant or tree, but only those people 11 who did not have the seal of God on their 12 forehead. 9:5 The locusts 13 were not given permission 14 to kill 15 them, but only to torture 16 them 17 for five months, and their torture was like that 18 of a scorpion when it stings a person. 19 9:6 In 20 those days people 21 will seek death, but 22 will not be able to 23 find it; they will long to die, but death will flee from them.
9:7 Now 24 the locusts looked like horses equipped for battle. On 25 their heads were something like crowns similar to gold, 26 and their faces looked like men’s 27 faces. 9:8 They 28 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 29 like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. 9:10 They have 30 tails and stingers like scorpions, and their ability 31 to injure people for five months is in their tails. 9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. 32
9:12 The first woe has passed, but 33 two woes are still coming after these things!
9:13 Then 34 the sixth angel blew his trumpet, and I heard a single voice coming from the 35 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 36 the trumpet, “Set free 37 the four angels who are bound at the great river Euphrates!” 9:15 Then 38 the four angels who had been prepared for this 39 hour, day, 40 month, and year were set free to kill 41 a third of humanity. 9:16 The 42 number of soldiers on horseback was two hundred million; 43 I heard their number. 9:17 Now 44 this is what the horses and their riders 45 looked like in my 46 vision: The riders had breastplates that were fiery red, 47 dark blue, 48 and sulfurous 49 yellow in color. 50 The 51 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 52 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 53 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 54 of the horses resides 55 in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries. 9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made 56 of gold, silver, 57 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 58 they did not repent of their murders, of their magic spells, 59 of their sexual immorality, or of their stealing.
10:1 Then 60 I saw another powerful angel descending from heaven, wrapped 61 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 62 10:2 He held 63 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 64 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 65 just then 66 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 67 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! 68 10:7 But in the days 69 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 70 just as he has 71 proclaimed to his servants 72 the prophets.” 10:8 Then 73 the voice I had heard from heaven began to speak 74 to me 75 again, 76 “Go and take the open 77 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 78 I went to the angel and asked him to give me the little scroll. He 79 said to me, “Take the scroll 80 and eat it. It 81 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 82 I took the little scroll from the angel’s hand and ate it, and it did taste 83 as sweet as honey in my mouth, but 84 when I had eaten it, my stomach became bitter. 10:11 Then 85 they 86 told me: “You must prophesy again about many peoples, nations, 87 languages, and kings.”
11:1 Then 88 a measuring rod 89 like a staff was given to me, and I was told, 90 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 91 do not measure the outer courtyard 92 of the temple; leave it out, 93 because it has been given to the Gentiles, 94 and they will trample on the holy city 95 for forty-two months. 11:3 And I will grant my two witnesses authority 96 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.) 97 11:5 If 98 anyone wants to harm them, fire comes out of their mouths 99 and completely consumes 100 their enemies. If 101 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 102 to close up the sky so that it does not rain during the time 103 they are prophesying. They 104 have power 105 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 106 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 107 them and kill them. 11:8 Their 108 corpses will lie in the street 109 of the great city that is symbolically 110 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 111 people, tribe, 112 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 113 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 114 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 115 those who were watching them. 11:12 Then 116 they 117 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 118 went up to heaven in a cloud while 119 their enemies stared at them. 11:13 Just then 120 a major earthquake took place and a tenth of the city collapsed; seven thousand people 121 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; 122 the third is coming quickly.
11:15 Then 123 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 124
and he will reign for ever and ever.”
11:16 Then 125 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 126 and worshiped God 11:17 with these words: 127
“We give you thanks, Lord God, the All-Powerful, 128
the one who is and who was,
because you have taken your great power
and begun to reign. 129
11:18 The 130 nations 131 were enraged,
but 132 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 133
the prophets, their reward,
as well as to the saints
and to those who revere 134 your name, both small and great,
and the time has come 135 to destroy those who destroy 136 the earth.”
11:19 Then 137 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 138 crashes of thunder, an earthquake, and a great hailstorm. 139
12:1 Then 140 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. 141 12:2 She 142 was pregnant and was screaming in labor pains, struggling 143 to give birth. 12:3 Then 144 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 145 12:4 Now 146 the dragon’s 147 tail swept away a third of the stars in heaven and hurled them to the earth. Then 148 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 149 the woman gave birth to a son, a male child, 150 who is going to rule 151 over all the nations 152 with an iron rod. 153 Her 154 child was suddenly caught up to God and to his throne, 12:6 and she 155 fled into the wilderness 156 where a place had been prepared for her 157 by God, so she could be taken care of 158 for 1,260 days.
12:7 Then 159 war broke out in heaven: Michael 160 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 161 the dragon was not strong enough to prevail, 162 so there was no longer any place left 163 in heaven for him and his angels. 164 12:9 So 165 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 166 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 167 of his Christ, 168 have now come,
because the accuser of our brothers and sisters, 169
the one who accuses them day and night 170 before our God,
has been thrown down.
12:11 But 171 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 172 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 173 woe to the earth and the sea
because the devil has come down to you!
He 174 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 175 when the dragon realized 176 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 177 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 178 to the place God 179 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 180 12:15 Then 181 the serpent spouted water like a river out of his mouth after the woman in an attempt to 182 sweep her away by a flood, 12:16 but 183 the earth came to her rescue; 184 the ground opened up 185 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 186 the dragon became enraged at the woman and went away to make war on the rest of her children, 187 those who keep 188 God’s commandments and hold to 189 the testimony about Jesus. 190 (12:18) And the dragon 191 stood 192 on the sand 193 of the seashore. 194
[9:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:1] 2 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[9:1] 3 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[9:2] 4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:2] 5 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
[9:2] 6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:3] 8 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:4] 9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 10 tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).
[9:4] 11 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:4] 12 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
[9:5] 13 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
[9:5] 14 tn The word “permission” is not in the Greek text, but is implied.
[9:5] 15 tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).
[9:5] 16 tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”
[9:5] 17 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
[9:5] 18 tn Grk “like the torture,” but this is redundant in contemporary English.
[9:5] 19 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
[9:6] 20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:6] 21 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:6] 22 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:6] 23 tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.
[9:7] 24 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.
[9:7] 25 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:7] 26 tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).
[9:7] 27 tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.
[9:8] 28 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:9] 29 tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.
[9:10] 30 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
[9:10] 31 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:11] 32 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
[9:12] 33 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
[9:13] 34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:13] 35 tc ‡ Several key
[9:14] 37 tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”
[9:15] 38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:15] 39 tn The Greek article τήν (thn) has been translated with demonstrative force here.
[9:15] 40 tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:15] 41 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
[9:16] 42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:16] 43 tn Grk “twenty thousand of ten thousands.”
[9:17] 44 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.
[9:17] 45 tn Grk “and those seated on them.”
[9:17] 46 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
[9:17] 47 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[9:17] 48 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
[9:17] 49 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
[9:17] 50 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
[9:17] 51 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:17] 52 tn Traditionally, “brimstone.”
[9:18] 53 tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).
[9:19] 54 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:20] 56 tn The word “made” is not in the Greek text but is implied.
[9:20] 57 tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:21] 58 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.
[9:21] 59 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[10:1] 60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 62 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 63 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] 64 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 65 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 66 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 68 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 69 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 70 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 71 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] 72 tn See the note on the word “servants” in 1:1.
[10:8] 73 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 74 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 75 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] 76 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 77 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 78 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 79 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 80 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] 81 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 82 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 83 tn Grk “it was.” The idea of taste is implied.
[10:10] 84 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 85 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 86 tn The referent of “they” is not clear in the Greek text.
[10:11] 87 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] 88 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 89 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 91 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 92 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 93 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 94 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 95 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 96 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] 97 sn This description is parenthetical in nature.
[11:5] 98 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 99 tn This is a collective singular in Greek.
[11:5] 100 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 101 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 104 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] 106 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 107 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 108 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 109 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 110 tn Grk “spiritually.”
[11:9] 111 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 112 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] 113 tn Or “to be buried.”
[11:11] 114 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 115 tn Grk “fell upon.”
[11:12] 116 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 117 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] 118 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 119 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 120 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 121 tn Grk “seven thousand names of men.”
[11:14] 122 tn Grk “has passed.”
[11:15] 123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 124 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 125 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 126 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[11:17] 128 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[11:17] 129 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 130 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 131 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 132 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 133 tn See the note on the word “servants” in 1:1.
[11:18] 134 tn Grk “who fear.”
[11:18] 135 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
[11:18] 136 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
[11:19] 137 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 138 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[11:19] 139 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
[12:1] 140 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 141 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 142 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 143 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] 144 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 145 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[12:4] 146 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 147 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 148 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 149 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 150 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] 152 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 153 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[12:5] 154 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 155 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 157 tn Grk “where she has there a place prepared by God.”
[12:6] 158 tn Grk “so they can take care of her.”
[12:7] 159 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 160 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] 161 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 162 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 164 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 165 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 166 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 167 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 168 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 169 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] 170 tn Or “who accuses them continually.”
[12:11] 171 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 172 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 173 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] 174 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] 175 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 177 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 179 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 180 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.
[12:15] 181 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 182 tn Grk “so that he might make her swept away.”
[12:16] 183 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 184 tn Grk “the earth helped the woman.”
[12:16] 185 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 186 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 187 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 189 tn Grk “and having.”
[12:17] 190 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] 191 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 192 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 193 tn Or “sandy beach” (L&N 1.64).
[12:17] 194 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.
