^9:1Then¹ the fifth angel blew his trumpet, and I saw a star that had fallen from the sky² to the earth, and he was given the key to the shaft of the abyss.³^9:2He⁴ opened the shaft of the abyss and smoke rose out of it⁵ like smoke from a giant furnace. The⁶ sun and the air were darkened with smoke from the shaft. ^9:3Then⁷ out of the smoke came locusts onto the earth, and they were given power⁸ like that of the scorpions of the earth. ^9:4They⁹ were told¹⁰ not to damage the grass of the earth, or any green plant or tree, but only those people¹¹ who did not have the seal of God on their¹² forehead. ^9:5The locusts¹³ were not given permission¹⁴ to kill¹⁵ them, but only to torture¹⁶ them¹⁷ for five months, and their torture was like that¹⁸ of a scorpion when it stings a person.¹⁹^9:6In²⁰ those days people²¹ will seek death, but²² will not be able to²³ find it; they will long to die, but death will flee from them.

^9:7Now²⁴ the locusts looked like horses equipped for battle. On²⁵ their heads were something like crowns similar to gold,²⁶ and their faces looked like men’s²⁷ faces. ^9:8They²⁸ had hair like women’s hair, and their teeth were like lions’ teeth. ^9:9They had breastplates²⁹ like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. ^9:10They have³⁰ tails and stingers like scorpions, and their ability³¹ to injure people for five months is in their tails. ^9:11They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon.³²

^9:12The first woe has passed, but³³ two woes are still coming after these things!

^9:13Then³⁴ the sixth angel blew his trumpet, and I heard a single voice coming from the³⁵ horns on the golden altar that is before God, ^9:14saying to the sixth angel, the one holding³⁶ the trumpet, “Set free³⁷ the four angels who are bound at the great river Euphrates!” ^9:15Then³⁸ the four angels who had been prepared for this³⁹ hour, day,⁴⁰ month, and year were set free to kill⁴¹ a third of humanity. ^9:16The⁴² number of soldiers on horseback was two hundred million;⁴³ I heard their number. ^9:17Now⁴⁴ this is what the horses and their riders⁴⁵ looked like in my⁴⁶ vision: The riders had breastplates that were fiery red,⁴⁷ dark blue,⁴⁸ and sulfurous⁴⁹ yellow in color.⁵⁰ The⁵¹ heads of the horses looked like lions’ heads, and fire, smoke, and sulfur⁵² came out of their mouths. ^9:18A 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. ^9:19For the power⁵⁴ of the horses resides⁵⁵ in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries. ^9:20The 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 made⁵⁶ of gold, silver,⁵⁷ bronze, stone, and wood—idols that cannot see or hear or walk about. ^9:21Furthermore,⁵⁸ they did not repent of their murders, of their magic spells,⁵⁹ of their sexual immorality, or of their stealing.

The Angel with the Little Scroll

^10:1Then¹ I saw another powerful angel descending from heaven, wrapped² in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire.³^10:2He held⁴ in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. ^10:3Then⁵ he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. ^10:4When the seven thunders spoke, I was preparing to write, but⁶ just then⁷ I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” ^10:5Then⁸ the angel I saw standing on the sea and on the land raised his right hand to heaven ^10:6and 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!⁹^10:7But in the days¹⁰ when the seventh angel is about to blow his trumpet, the mystery of God is completed,¹¹ just as he has¹² proclaimed to his servants¹³ the prophets.” ^10:8Then¹⁴ the voice I had heard from heaven began to speak¹⁵ to me¹⁶ again,¹⁷ “Go and take the open¹⁸ scroll in the hand of the angel who is standing on the sea and on the land.” ^10:9So¹⁹ I went to the angel and asked him to give me the little scroll. He²⁰ said to me, “Take the scroll²¹ and eat it. It²² will make your stomach bitter, but it will be as sweet as honey in your mouth.” ^10:10So²³ I took the little scroll from the angel’s hand and ate it, and it did taste²⁴ as sweet as honey in my mouth, but²⁵ when I had eaten it, my stomach became bitter. ^10:11Then²⁶ they²⁷ told me: “You must prophesy again about many peoples, nations,²⁸ languages, and kings.”

The Fate of the Two Witnesses

^11:1Then¹ a measuring rod² like a staff was given to me, and I was told,³ “Get up and measure the temple of God, and the altar, and the ones who worship there. ^11:2But⁴ do not measure the outer courtyard⁵ of the temple; leave it out,⁶ because it has been given to the Gentiles,⁷ and they will trample on the holy city⁸ for forty-two months. ^11:3And I will grant my two witnesses authority⁹ 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.)¹⁰^11:5If¹¹ anyone wants to harm them, fire comes out of their mouths¹² and completely consumes¹³ their enemies. If¹⁴ anyone wants to harm them, they must be killed this way. ^11:6These two have the power¹⁵ to close up the sky so that it does not rain during the time¹⁶ they are prophesying. They¹⁷ have power¹⁸ to turn the waters to blood and to strike the earth with every kind of plague whenever they want. ^11:7When¹⁹ they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer²⁰ them and kill them. ^11:8Their²¹ corpses will lie in the street²² of the great city that is symbolically²³ called Sodom and Egypt, where their Lord was also crucified. ^11:9For three and a half days those from every²⁴ people, tribe,²⁵ nation, and language will look at their corpses, because they will not permit them to be placed in a tomb.²⁶^11:10And 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. ^11:11But²⁷ after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized²⁸ those who were watching them. ^11:12Then²⁹ they³⁰ heard a loud voice from heaven saying to them: “Come up here!” So the two prophets³¹ went up to heaven in a cloud while³² their enemies stared at them. ^11:13Just then³³ a major earthquake took place and a tenth of the city collapsed; seven thousand people³⁴ were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

^11:14The second woe has come and gone;³⁵ the third is coming quickly.

The Seventh Trumpet

^11:15Then³⁶ 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,³⁷

and he will reign for ever and ever.”

^11:16Then³⁸ the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground³⁹ and worshiped God ^11:17with these words:⁴⁰

“We give you thanks, Lord God, the All-Powerful,⁴¹

the one who is and who was,

because you have taken your great power

and begun to reign.⁴²

^11:18The⁴³ nations⁴⁴ were enraged,

but⁴⁵ 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,⁴⁶

the prophets, their reward,

as well as to the saints

and to those who revere⁴⁷ your name, both small and great,

and the time has come⁴⁸ to destroy those who destroy⁴⁹ the earth.”

^11:19Then⁵⁰ 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,⁵¹ crashes of thunder, an earthquake, and a great hailstorm.⁵²

The Woman, the Child, and the Dragon

^12:1Then¹ 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.²^12:2She³ was pregnant and was screaming in labor pains, struggling⁴ to give birth. ^12:3Then⁵ another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns.⁶^12:4Now⁷ the dragon’s⁸ tail swept away a third of the stars in heaven and hurled them to the earth. Then⁹ 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. ^12:5So¹⁰ the woman gave birth to a son, a male child,¹¹ who is going to rule¹² over all the nations¹³ with an iron rod.¹⁴ Her¹⁵ child was suddenly caught up to God and to his throne, ^12:6and she¹⁶ fled into the wilderness¹⁷ where a place had been prepared for her¹⁸ by God, so she could be taken care of¹⁹ for 1,260 days.

War in Heaven

^12:7Then²⁰ war broke out in heaven: Michael²¹ and his angels fought against the dragon, and the dragon and his angels fought back. ^12:8But²² the dragon was not strong enough to prevail,²³ so there was no longer any place left²⁴ in heaven for him and his angels.²⁵^12:9So²⁶ 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. ^12:10Then²⁷ I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority²⁸ of his Christ,²⁹ have now come,

because the accuser of our brothers and sisters,³⁰

the one who accuses them day and night³¹ before our God,

has been thrown down.

^12:11But³² they overcame him

by the blood of the…

Read in Logos

This passage has been shortened. Keep reading Revelation 9–17 in Logos

Footnotes

1 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
2 Or “from heaven” (the same Greek word means both “heaven” and “sky”).
3 On this term 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 Ἀβαδδών (), the angel of the underworld 9:11 … φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
4 Here καί (kai) has not been translated because of differences between Greek and English style.
5 Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
6 Here καί (kai) has not been translated because of differences between Greek and English style.
7 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
8 See ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
9 Here καί (kai) has not been translated because of differences between Greek and English style.
10 The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (hina) 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 (hoti).
11 Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women.
12 The article τῶν (tōn) has been translated as a possessive pronoun here ( ).
13 Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
14 The word “permission” is not in the Greek text, but is implied.
15 The two ἵνα (hina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edothē).
16 On this term 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.”
17 The pronoun “them” is not in the Greek text but is picked up from the previous clause.
18 Grk “like the torture,” but this is redundant in contemporary English.
19 Grk “a man”; but ἄνθρωπος (anthrōpos) is used here in an individualized sense without being limited to the male gender.
20 Here καί (kai) has not been translated because of differences between Greek and English style.
21 Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women.
22 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
23 The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mē) in the Greek text.
24 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.
25 Here καί (kai) has not been translated because of differences between Greek and English style.
26 The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, hōs stephanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, homoioi chrusō, “similar to gold”).
27 Or “human faces.” The Greek term ἄνθρωπος (anthrōpos) 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.
28 Here καί (kai) has not been translated because of differences between Greek and English style.
29 Or perhaps, “scales like iron breastplates” (, ) although the Greek term θώραξ (thōrax) 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.
30 In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
31 See ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
32 Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
33 Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
34 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
35 Several key (𝔓47 א1 A 0207 1611 2053 2344 lat syh co) lack the word τεσσάρων (tessarōn, “four”) before κεράτων (keratōn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. includes the word in brackets, indicating doubts as to its authenticity.
36 Grk “having.”
37 On λῦσον (luson) 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.”
38 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
39 The Greek article τήν (tēn) has been translated with demonstrative force here.
40 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.
41 Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
42 Here καί (kai) has not been translated because of differences between Greek and English style.
43 Grk “twenty thousand of ten thousands.”
44 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.
45 Grk “and those seated on them.”
46 Grk “the vision”; the Greek article has been translated as a possessive pronoun ( ).
47 L&N 79.31 states, “ ‘fiery red’ (probably with a tinge of yellow or orange).”
48 On this term ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
49 On this term θειώδης states, “sulphurous Rv 9:17.”
50 The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
51 Here καί (kai) has not been translated because of differences between Greek and English style.
52 Traditionally, “brimstone.”
53 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”).
54 See ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
55 Grk “is.”
56 The word “made” is not in the Greek text but is implied.
57 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.
58 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.
59 On the term φαρμακεία (pharmakeia, “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.”
1 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
2 Or “clothed.”
3 Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
4 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.”
5 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
6 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
7 The words “just then” are not in the Greek text, but are implied.
8 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
9 On this phrase see χρόνος.
10 Grk “But in the days of the voice of the seventh angel.”
11 The aorist ἐτελέσθη (etelesthē) has been translated as a proleptic (futuristic) aorist ( cites this verse as an example).
12 The time of the action described by the aorist εὐηγγέλισεν (euēngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesthē). 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 [], 129).
13 See the note on the word “servants” in .
14 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
15 The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
16 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, μετʼ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
17 Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
18 The perfect passive participle ἠνεῳγμένον (ēneōgmenon) is in second attributive position and has been translated as an attributive adjective.
19 Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
20 Here καί (kai) has not been translated because of differences between Greek and English style.
21 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.
22 Here καί (kai) has not been translated because of differences between Greek and English style.
23 Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
24 Grk “it was.” The idea of taste is implied.
25 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
26 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
27 The referent of “they” is not clear in the Greek text.
28 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.
1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2 Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
3 Grk “saying.”
4 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
5 On the term αὐλήν (aulēn) αὐλή 1 states, “(outer) court of the temple … Rv 11:2.”
6 The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exōthen) is difficult to determine.
7 Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
8 The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
9 The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
10 This description is parenthetical in nature.
11 Here καί (kai) has not been translated because of differences between Greek and English style.
12 This is a collective singular in Greek.
13 See L&N 20.45 for the translation of κατεσθίω (katesthiō) as “to destroy utterly, to consume completely.”
14 Here καί (kai) has not been translated because of differences between Greek and English style.
15 Or “authority.”
16 Grk “the days.”
17 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.
18 Or “authority.”
19 Here καί (kai) has not been translated because of differences between Greek and English style.
20 Or “be victorious over”; traditionally, “overcome.”
21 Here καί (kai) has not been translated because of differences between Greek and English style.
22 The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
23 Grk “spiritually.”
24 The word “every” is not in the Greek text, but is implied by the following list.
25 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.
26 Or “to be buried.”
27 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
28 Grk “fell upon.”
29 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
30 Though the nearest antecedent to the subject of ἤκουσαν (ēkousan) 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.
31 Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
32 The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
33 Here καί (kai) has not been translated because of differences between Greek and English style.
34 Grk “seven thousand names of men.”
35 Grk “has passed.”
36 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
37 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
38 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
39 Grk “they fell down on their faces.” 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.”
40 Grk “saying.”
41 On this word 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.”
42 The aorist verb ἐβασίλευσας (ebasileusas) has been translated ingressively.
43 Here καί (kai) has not been translated because of differences between Greek and English style.
44 Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
45 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
46 See the note on the word “servants” in .
47 Grk “who fear.”
48 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.
49 Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diaphtheirō), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
50 Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
51 Or “sounds,” “voices.” It is not entirely clear what this refers to. 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?…).”
52 Although χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalē) refers to the intensity of the storm or the size of the individual hailstones, or both.
1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2 Sun … moon … stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
3 Here καί (kai) has not been translated because of differences between Greek and English style.
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 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
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 Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
8 Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
9 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
10 Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
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 Grk “shepherd.”
13 Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
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 Here καί (kai) has not been translated because of differences between Greek and English style.
16 Grk “and the woman,” which would be somewhat redundant in English.
17 Or “desert.”
18 Grk “where she has there a place prepared by God.”
19 Grk “so they can take care of her.”
20 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
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 Here καί (kai) has been translated as “but” to indicate the implied contrast.
23 The words “to prevail” are not in the Greek text, but are implied.
24 Grk “found.”
25 Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
26 Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
27 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
28 Or “the right of his Messiah to rule.” See L&N 37.35.
29 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
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 Or “who accuses them continually.”
32 Here καί (kai) has been translated as “but” to indicate the contrast.