Revelation 12–22

Footnotes

1. 1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2. 2 Sun … moon … stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
3. 3 Here καί (kai) has not been translated because of differences between Greek and English style.
4. 4 Grk “and being tortured,” though βασανίζω (basanizō) in this context refers to birth pangs. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.
5. 5 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
6. 6 For the translation of διάδημα (diadēma) as “diadem crown” see L&N 6.196. 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.
7. 7 Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
8. 8 Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
9. 9 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
10. 10 Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
11. 11 On this term 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, 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”
12. 12 Grk “shepherd.”
13. 13 Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
14. 14 Or “scepter.” The Greek term ῥάβδος (rhabdos) can mean either “rod” or “scepter.” An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
15. 15 Here καί (kai) has not been translated because of differences between Greek and English style.
16. 16 Grk “and the woman,” which would be somewhat redundant in English.
17. 17 Or “desert.”
18. 18 Grk “where she has there a place prepared by God.”
19. 19 Grk “so they can take care of her.”
20. 20 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
21. 21 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).
22. 22 Here καί (kai) has been translated as “but” to indicate the implied contrast.
23. 23 The words “to prevail” are not in the Greek text, but are implied.
24. 24 Grk “found.”
25. 25 Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
26. 26 Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
27. 27 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
28. 28 Or “the right of his Messiah to rule.” See L&N 37.35.
29. 29 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
30. 30 Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] 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.
31. 31 Or “who accuses them continually.”
32. 32 Here καί (kai) has been translated as “but” to indicate the contrast.
33. 33 They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
34. 34 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).
35. 35 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.
36. 36 Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
37. 37 Grk “saw.”
38. 38 Here καί (kai) has been translated as “but” to indicate the contrast present here.
39. 39 Or “desert.”
40. 40 The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
41. 41 The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai hēmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {𝔓47 א A and the rest of the 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 kairous) appears twice before may indicate a scribal oversight. 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).
42. 42 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
43. 43 Grk “so that he might make her swept away.”
44. 44 Here καί (kai) has been translated as “but” to indicate the contrast present here.
45. 45 Grk “the earth helped the woman.”
46. 46 Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
47. 47 Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
48. 48 Grk “her seed” (an idiom for offspring, children, or descendants).
49. 49 Or “who obey.”
50. 50 Grk “and having.”
51. 51 Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
52. 52 Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
53. 53 Grk ἐστάθη (estathē, “he stood”). The reading followed by the translation is attested by the better (𝔓47 א A C 1854 2344 2351 lat syh) while the majority of (051 𝔐 vgmss syph co) have the reading ἐστάθην (estathēn, “I stood”). Thus, the majority of 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.”
54. 54 Or “sandy beach” (L&N 1.64).
55. 55 The standard critical texts of the Greek NT, and , both include this sentence as 12:18, as do the and . Other modern translations like the and include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.
56. 1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
57. 2 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, thērion) 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.
58. 3 For the translation of διάδημα (diadēma) as “diadem crown” see L&N 6.196. 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.
59. 4 Several (A 051 1611 1854 2053 2344 2351 𝔐K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (𝔓47 א C 1006 1841 2329 𝔐A). 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. puts the plural in brackets, indicating doubts as to its authenticity. Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
60. 5 Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
61. 6 Here καί (kai) has not been translated because of differences between Greek and English style.
62. 7 Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
63. 8 For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
64. 9 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.
65. 10 Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (hōs ejsphagmenon). 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.
66. 11 The phrase τοῦ θανάτου (tou thanatou) 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.
67. 12 On the phrase “the whole world followed the beast in amazement,” 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, οἲ ὑφʼ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., 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).”
68. 13 For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
69. 14 On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in .
70. 15 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.
71. 16 For the translation “proud words” (Grk “great things” or “important things”) see μέγας 4.b.
72. 17 Grk “to it was granted.”
73. 18 For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
74. 19 Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
75. 20 Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
76. 21 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 hēmisu kairou).
77. 22 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.
78. 23 Many omit the phrase “it was given to make war with the saints and to overcome them” (𝔓47 A C 2053 𝔐A sa). It is, however, found in 𝔓115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (𝔐K) lat syph,(h) bo. Although the evidence is somewhat in favor of the shorter reading, the support of 𝔓115 (a recently-discovered ) 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 edothē autō) 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.
79. 24 For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
80. 25 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.
81. 26 Grk “it”; the referent (the beast) has been specified in the translation for clarity.
82. 27 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 [], 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.
83. 28 Or “slaughtered”; traditionally, “slain.”
84. 29 Many (C 051* 2351 𝔐A ) 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 (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 ἀποκτανθῃναι). 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 (), 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.
85. 30 On ὧδε (hōde) here, 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.”
86. 31 Or “perseverance.”
87. 32 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
88. 33 This second beast is identified in Rev 16:13 as “the false prophet.”
89. 34 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 .
90. 35 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.
91. 36 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
92. 37 Here καί (kai) has not been translated because of differences between Greek and English style.
93. 38 For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
94. 39 For this meaning see ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
95. 40 Here καί (kai) has not been translated because of differences between Greek and English style.
96. 41 This is a generic use of ἄνθρωπος (anthrōpos), referring to both men and women.
97. 42 Grk “earth, telling.” This is a continuation of the previous sentence in Greek. He told followed by an infinitive (“to make an image …”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so ) or “he persuaded” (so ).
98. 43 Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
99. 44 Grk “it was given [permitted] to it [the second beast].”
100. 45 Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
101. 46 Grk “of the beast”; the word “first” has been supplied to specify the referent.
102. 47 Or “forced”; Grk “makes” (ποιεῖ, poiei).
103. 48 See the note on the word “servants” in .
104. 49 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 (hina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
105. 50 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.
106. 51 Grk “except the one who had.”
107. 52 Grk “his name or the number of his name.”
108. 53 Grk “Here is wisdom.”
109. 54 Grk “it is man’s number.” 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, [], , who argues for the “generic” understanding of the noun; for an indefinite translation, see the and ESV which both translate the clause as “it is the number of a man.” The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.
110. 55 A few (𝔓115 C, along with a few known to Irenaeus {and two minuscule , 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of 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.
111. 1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
112. 2 The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
113. 3 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 (phōnē) as “sound” here.
114. 4 Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
115. 5 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.
116. 6 The aorist passive verb is rendered as a reflexive (“defiled themselves”) by μολύνω 2.
117. 7 Grk “in their mouth was not found a lie.”
118. 8 Several (𝔓47 א 1 1006 1611 2351 𝔐K ) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other important (A C P 1854 2053 lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.
119. 9 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
120. 10 Most (𝔓47 א* 𝔐 sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (𝔓115vid א2 A C P 051 1006 1611 1841 2053 2329 latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).
121. 11 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.’ ”
122. 12 Grk “having.”
123. 13 Or “an eternal gospel to announce as good news.”
124. 14 Grk “to those seated on the earth.”
125. 15 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.
126. 16 Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legō) as “declare,” see 2.e.
127. 17 Here καί (kai) has not been translated because of differences between Greek and English style.
128. 18 There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several (A 1 2329 𝔐K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allos deuteros angelos). Second, other (𝔓47 א* 1006 1841 1854 ) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek and some versional evidence (69 ar vg). Fourth, several (א2 [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 𝔐A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.
129. 19 Grk “And another angel, a second.”
130. 20 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.
131. 21 For the translation of λέγω (legō) as “declare,” see 2.e.
132. 22 The fall of Babylon the great city is described in detail in Rev 18:2–24.
133. 23 Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
134. 24 Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (tēs porneias) 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 ).
135. 25 Here καί (kai) has not been translated because of differences between Greek and English style.
136. 26 Grk “And another angel, a third.”
137. 27 Grk “followed them.”
138. 28 For the translation of λέγω (legō) as “declare,” see 2.e.
139. 29 Grk “he himself.”
140. 30 The Greek word for “anger” here is θυμός (thumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.
141. 31 Traditionally, “brimstone.”
142. 32 The Greek pronoun is plural here even though the verbs in the previous verse are singular.
143. 33 The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present ( ). This is also consistent with the future passive βασανισθήσεται (basanisthēsetai) in v. 10.
144. 34 The present tense ἔχουσιν (echousin) 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).
145. 35 Grk “and.”
146. 36 Grk “Here is.”
147. 37 Or “the perseverance.”
148. 38 Grk “who keep.”
149. 39 The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, hoi tērountes).
150. 40 Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that Ἰησοῦ (Iēsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”
151. 41 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
152. 42 Or “from their trouble” (L&N 22.7).
153. 43 Grk “their deeds will follow with them.”
154. 44 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
155. 45 Grk “and behold, a white cloud.”
156. 46 This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), 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, 15f) … 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 [], 2:; cf. also ). 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 [], ; ).
157. 47 Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
158. 48 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
159. 49 Grk “Send out.”
160. 50 The aorist θέρισον (therison) has been translated ingressively.
161. 51 Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
162. 52 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
163. 53 Here καί (kai) has not been translated because of differences between Greek and English style.
164. 54 Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
165. 55 Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
166. 56 Grk “Send.”
167. 57 On this term τρυγάω states: “ ‘gather in’ ripe fruit, esp. harvest (grapes) w. of the fruit (POslo. 21, 13 [71 ad]; Jos., 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places) … W. of that which bears the fruit gather the fruit of the vine … or the vineyard (s. ἄμπελος a) Rv 14:19.”
168. 58 On this term 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. 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.”
169. 59 The genitive τῆς γῆς (tēs gēs), taken symbolically, could be considered a genitive of apposition.
170. 60 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, ὄτι 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.”
171. 61 On the use of ἤκμασαν (ēkmasan) ἀκμάζω states, “to bloom … of grapes … Rv 14:18.”
172. 62 Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
173. 63 Or “vine.” 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”).
174. 64 Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lēnon, fem.) it has been taken to modify that word (as do most English translations).
175. 65 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
176. 66 The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
177. 67 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.’ ”
178. 68 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.
179. 1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
180. 2 Grk “seven plagues—the last ones.”
181. 3 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
182. 4 See Rev 4:6 where the sea of glass was mentioned previously.
183. 5 Or “had been victorious over”; traditionally, “had overcome.”
184. 6 Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”