Revelation 12:17

12:17 So ¹  the dragon became enraged at the woman and went away to make war on the rest of her children, ²  those who keep ³  God’s commandments and hold to ⁴  the testimony about Jesus. ⁵  (12:18) And the dragon ⁶  stood ⁷  on the sand ⁸  of the seashore. ⁹ 

Revelation 17:1

The Great Prostitute and the Beast

17:1 Then ¹⁰  one of the seven angels who had the seven bowls came and spoke to me. ¹¹  “Come,” he said, “I will show you the condemnation and punishment ¹²  of the great prostitute who sits on many waters,

Revelation 19:10

19:10 So ¹³  I threw myself down ¹⁴  at his feet to worship him, but ¹⁵  he said, “Do not do this! ¹⁶  I am only ¹⁷  a fellow servant ¹⁸  with you and your brothers ¹⁹  who hold to the testimony about ²⁰  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Revelation 21:9

The New Jerusalem Descends

21:9 Then ²¹  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ²²  saying, “Come, I will show you the bride, the wife of the Lamb!”

[12:17]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ² tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ³ tn Or “who obey.”

[12:17]  ⁴ tn Grk “and having.”

[12:17]  ⁵ 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]  ⁶ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁷ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ⁸ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁹ 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.

[17:1]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ¹¹ 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.”

[17:1]  ¹² tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[19:10]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ²⁰ tn Grk “I fell down at his feet.” 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.”

[19:10]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ²² tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ²³ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ²⁴ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ²⁵ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ²⁶ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[21:9]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ²⁹ 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.” See also v. 15.