Revelation 12:1--13:18

The Woman, the Child, and the Dragon

12:1 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.

War in Heaven

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 

The Two Beasts

13:1 Then ⁵⁶  I saw a beast coming up out of the sea. It ⁵⁷  had ten horns and seven heads, and on its horns were ten diadem crowns, ⁵⁸  and on its heads a blasphemous name. ⁵⁹  13:2 Now ⁶⁰  the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The ⁶¹  dragon gave the beast ⁶²  his power, his throne, and great authority to rule. ⁶³  13:3 One of the beast’s ⁶⁴  heads appeared to have been killed, ⁶⁵  but the lethal wound had been healed. ⁶⁶  And the whole world followed ⁶⁷  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ⁶⁸  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ⁶⁹  13:5 The beast ⁷⁰  was given a mouth speaking proud words ⁷¹  and blasphemies, and he was permitted ⁷²  to exercise ruling authority ⁷³  for forty-two months. 13:6 So ⁷⁴  the beast ⁷⁵  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ⁷⁶  that is, those who dwell in heaven. 13:7 The beast ⁷⁷  was permitted to go to war against the saints and conquer them. ⁷⁸  He was given ruling authority ⁷⁹  over every tribe, people, ⁸⁰  language, and nation, 13:8 and all those who live on the earth will worship the beast, ⁸¹  everyone whose name has not been written since the foundation of the world ⁸²  in the book of life belonging to the Lamb who was killed. ⁸³  13:9 If anyone has an ear, he had better listen!

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ⁸⁴ 

then by the sword he must be killed.

This ⁸⁵  requires steadfast endurance ⁸⁶  and faith from the saints.

13:11 Then ⁸⁷  I saw another beast ⁸⁸  coming up from the earth. He ⁸⁹  had two horns like a lamb, ⁹⁰  but ⁹¹  was speaking like a dragon. 13:12 He ⁹²  exercised all the ruling authority ⁹³  of the first beast on his behalf, ⁹⁴  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ⁹⁵  performed momentous signs, even making fire come down from heaven in front of people ⁹⁶  13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ⁹⁷  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 13:15 The second beast ⁹⁸  was empowered ⁹⁹  to give life ¹⁰⁰  to the image of the first beast ¹⁰¹  so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused ¹⁰²  everyone (small and great, rich and poor, free and slave ¹⁰³ ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ¹⁰⁴  or sell things ¹⁰⁵  unless he bore ¹⁰⁶  the mark of the beast – that is, his name or his number. ¹⁰⁷  13:18 This calls for wisdom: ¹⁰⁸  Let the one who has insight calculate the beast’s number, for it is man’s number, ¹⁰⁹  and his number is 666. ¹¹⁰ 

[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.

[12:4]  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]  ¹² tn Grk “shepherd.”

[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]  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]  ¹⁷ tn Or “desert.”

[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]  ²⁴ tn Grk “found.”

[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.

[12:13]  ³⁷ tn Grk “saw.”

[12:14]  ³⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ³⁹ tn Or “desert.”

[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.

[12:15]  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]  ⁴⁹ tn Or “who obey.”

[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 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]  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.

[13:1]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ⁵⁷ tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ⁵⁸ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ⁵⁹ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[13:2]  ⁶⁰ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ⁶² tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ⁶³ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:3]  ⁶⁴ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ⁶⁵ tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ⁶⁶ tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ⁶⁷ tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[13:4]  ⁶⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ⁶⁹ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[13:5]  ⁷⁰ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ⁷¹ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ⁷² tn Grk “to it was granted.”

[13:5]  ⁷³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ⁷⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ⁷⁵ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ⁷⁶ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).

[13:7]  ⁷⁷ tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:7]  ⁷⁸ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ⁷⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ⁸⁰ tn Grk “and people,” 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.

[13:8]  ⁸¹ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁸² tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁸³ tn Or “slaughtered”; traditionally, “slain.”

[13:10]  ⁸⁴ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ⁸⁵ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ⁸⁶ tn Or “perseverance.”

[13:11]  ⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ⁸⁸ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ⁸⁹ tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.

[13:11]  ⁹⁰ tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.

[13:11]  ⁹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ⁹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ⁹³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ⁹⁴ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[13:13]  ⁹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ⁹⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ⁹⁷ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:15]  ⁹⁸ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁹⁹ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹⁰⁰ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ¹⁰¹ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ¹⁰² tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ¹⁰³ tn See the note on the word “servants” in 1:1.

[13:17]  ¹⁰⁴ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ¹⁰⁵ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ¹⁰⁶ tn Grk “except the one who had.”

[13:17]  ¹⁰⁷ tn Grk “his name or the number of his name.”

[13:18]  ¹⁰⁸ tn Grk “Here is wisdom.”

[13:18]  ¹⁰⁹ tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”

[13:18]  ¹¹⁰ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.