Discovery BoxRevelation 6:1
Context6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, 1 “Come!” 2
Revelation 11:1-19
Context11:1 Then 3 a measuring rod 4 like a staff was given to me, and I was told, 5 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 6 do not measure the outer courtyard 7 of the temple; leave it out, 8 because it has been given to the Gentiles, 9 and they will trample on the holy city 10 for forty-two months. 11:3 And I will grant my two witnesses authority 11 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.) 12 11:5 If 13 anyone wants to harm them, fire comes out of their mouths 14 and completely consumes 15 their enemies. If 16 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 17 to close up the sky so that it does not rain during the time 18 they are prophesying. They 19 have power 20 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 21 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 22 them and kill them. 11:8 Their 23 corpses will lie in the street 24 of the great city that is symbolically 25 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 26 people, tribe, 27 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 28 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 29 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 30 those who were watching them. 11:12 Then 31 they 32 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 33 went up to heaven in a cloud while 34 their enemies stared at them. 11:13 Just then 35 a major earthquake took place and a tenth of the city collapsed; seven thousand people 36 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; 37 the third is coming quickly.
11:15 Then 38 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, 39
and he will reign for ever and ever.”
11:16 Then 40 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 41 and worshiped God 11:17 with these words: 42
“We give you thanks, Lord God, the All-Powerful, 43
the one who is and who was,
because you have taken your great power
and begun to reign. 44
11:18 The 45 nations 46 were enraged,
but 47 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, 48
the prophets, their reward,
as well as to the saints
and to those who revere 49 your name, both small and great,
and the time has come 50 to destroy those who destroy 51 the earth.”
11:19 Then 52 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, 53 crashes of thunder, an earthquake, and a great hailstorm. 54
Revelation 14:1-20
Context14:1 Then 55 I looked, and here was 56 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 57 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 58 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 59 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 60 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; 61 they 62 are blameless.
14:6 Then 63 I saw another 64 angel flying directly overhead, 65 and he had 66 an eternal gospel to proclaim 67 to those who live 68 on the earth – to every nation, tribe, 69 language, and people. 14:7 He declared 70 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 71 second 72 angel 73 followed the first, 74 declaring: 75 “Fallen, fallen is Babylon the great city! 76 She made all the nations 77 drink of the wine of her immoral passion.” 78
14:9 A 79 third angel 80 followed the first two, 81 declaring 82 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 83 will also drink of the wine of God’s anger 84 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 85 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 86 torture will go up 87 forever and ever, and those who worship the beast and his image will have 88 no rest day or night, along with 89 anyone who receives the mark of his name.” 14:12 This requires 90 the steadfast endurance 91 of the saints – those who obey 92 God’s commandments and hold to 93 their faith in Jesus. 94
14:13 Then 95 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, 96 because their deeds will follow them.” 97
14:14 Then 98 I looked, and a white cloud appeared, 99 and seated on the cloud was one like a son of man! 100 He had 101 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 102 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 103 your sickle and start to reap, 104 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 105 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 106 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 107 angel, who was in charge of 108 the fire, came from the altar and called in a loud voice to the angel 109 who had the sharp sickle, “Use 110 your sharp sickle and gather 111 the clusters of grapes 112 off the vine of the earth, 113 because its grapes 114 are now ripe.” 115 14:19 So 116 the angel swung his sickle over the earth and gathered the grapes from the vineyard 117 of the earth and tossed them into the great 118 winepress of the wrath of God. 14:20 Then 119 the winepress was stomped 120 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 121 for a distance of almost two hundred miles. 122
[6:1] 1 tn Grk “saying like a voice [or sound] of thunder.”
[6:1] 2 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
[11:1] 3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 4 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 5 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 6 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 7 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 8 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 9 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 7 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] 9 sn This description is parenthetical in nature.
[11:5] 11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 12 tn This is a collective singular in Greek.
[11:5] 13 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 15 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] 15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 16 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 18 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 19 tn Grk “spiritually.”
[11:9] 19 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 20 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] 21 tn Or “to be buried.”
[11:11] 21 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 22 tn Grk “fell upon.”
[11:12] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 24 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] 25 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 26 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 25 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 26 tn Grk “seven thousand names of men.”
[11:14] 27 tn Grk “has passed.”
[11:15] 29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 30 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 32 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] 34 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] 35 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 35 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 36 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 37 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 38 tn See the note on the word “servants” in 1:1.
[11:18] 40 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] 41 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] 37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 38 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] 39 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.
[14:1] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 40 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 41 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] 42 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 43 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] 45 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 47 tn Grk “in their mouth was not found a lie.”
[14:5] 48 tc Several
[14:6] 49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 50 tc Most
[14:6] 51 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] 53 tn Or “an eternal gospel to announce as good news.”
[14:6] 54 tn Grk “to those seated on the earth.”
[14:6] 55 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] 51 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] 53 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 54 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 55 tn Grk “And another angel, a second.”
[14:8] 56 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] 57 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 58 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 59 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 60 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] 55 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 56 tn Grk “And another angel, a third.”
[14:9] 57 tn Grk “followed them.”
[14:9] 58 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 57 tn Grk “he himself.”
[14:10] 58 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] 59 tn Traditionally, “brimstone.”
[14:11] 59 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 60 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] 61 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] 62 tn Or “the perseverance.”
[14:12] 64 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 65 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] 63 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 64 tn Or “from their trouble” (L&N 22.7).
[14:13] 65 tn Grk “their deeds will follow with them.”
[14:14] 65 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 66 tn Grk “and behold, a white cloud.”
[14:14] 67 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] 68 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 69 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 69 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 73 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 74 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 75 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] 77 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] 78 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] 79 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 80 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] 81 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 75 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 76 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] 77 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] 77 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 78 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 79 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] 80 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.
