Wahyu 11:2-19

11:2 But ¹  do not measure the outer courtyard ²  of the temple; leave it out, ³  because it has been given to the Gentiles, ⁴  and they will trample on the holy city ⁵  for forty-two months. 11:3 And I will grant my two witnesses authority ⁶  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.) ⁷  11:5 If ⁸  anyone wants to harm them, fire comes out of their mouths ⁹  and completely consumes ¹⁰  their enemies. If ¹¹  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ¹²  to close up the sky so that it does not rain during the time ¹³  they are prophesying. They ¹⁴  have power ¹⁵  to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When ¹⁶  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ¹⁷  them and kill them. 11:8 Their ¹⁸  corpses will lie in the street ¹⁹  of the great city that is symbolically ²⁰  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ²¹  people, tribe, ²²  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ²³  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 ²⁴  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ²⁵  those who were watching them. 11:12 Then ²⁶  they ²⁷  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ²⁸  went up to heaven in a cloud while ²⁹  their enemies stared at them. 11:13 Just then ³⁰  a major earthquake took place and a tenth of the city collapsed; seven thousand people ³¹  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; ³²  the third is coming quickly.

The Seventh Trumpet

11:15 Then ³³  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, ³⁴ 

and he will reign for ever and ever.”

11:16 Then ³⁵  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ³⁶  and worshiped God 11:17 with these words: ³⁷ 

“We give you thanks, Lord God, the All-Powerful, ³⁸ 

the one who is and who was,

because you have taken your great power

and begun to reign. ³⁹ 

11:18 The ⁴⁰  nations ⁴¹  were enraged,

but ⁴²  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, ⁴³ 

the prophets, their reward,

as well as to the saints

and to those who revere ⁴⁴  your name, both small and great,

and the time has come ⁴⁵  to destroy those who destroy ⁴⁶  the earth.”

11:19 Then ⁴⁷  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, ⁴⁸  crashes of thunder, an earthquake, and a great hailstorm. ⁴⁹ 

Wahyu 12:13-17

12:13 Now ⁵⁰  when the dragon realized ⁵¹  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But ⁵²  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ⁵³  to the place God ⁵⁴  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ⁵⁵  12:15 Then ⁵⁶  the serpent spouted water like a river out of his mouth after the woman in an attempt to ⁵⁷  sweep her away by a flood, 12:16 but ⁵⁸  the earth came to her rescue; ⁵⁹  the ground opened up ⁶⁰  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ⁶¹  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁶²  those who keep ⁶³  God’s commandments and hold to ⁶⁴  the testimony about Jesus. ⁶⁵  (12:18) And the dragon ⁶⁶  stood ⁶⁷  on the sand ⁶⁸  of the seashore. ⁶⁹ 

[11:2]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ² tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ³ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ⁴ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ⁵ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:3]  ⁶ 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]  ⁷ sn This description is parenthetical in nature.

[11:5]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ⁹ tn This is a collective singular in Greek.

[11:5]  ¹⁰ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ¹² tn Or “authority.”

[11:6]  ¹³ tn Grk “the days.”

[11:6]  ¹⁴ 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.

[11:6]  ¹⁵ tn Or “authority.”

[11:7]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ¹⁷ tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ¹⁹ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ²⁰ tn Grk “spiritually.”

[11:9]  ²¹ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ²² 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]  ²³ tn Or “to be buried.”

[11:11]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ²⁵ tn Grk “fell upon.”

[11:12]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ²⁷ 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]  ²⁸ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ²⁹ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[11:13]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ³¹ tn Grk “seven thousand names of men.”

[11:14]  ³² tn Grk “has passed.”

[11:15]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ³⁶ 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]  ³⁷ tn Grk “saying.”

[11:17]  ³⁸ 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]  ³⁹ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  ⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ⁴¹ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁴³ tn See the note on the word “servants” in 1:1.

[11:18]  ⁴⁴ tn Grk “who fear.”

[11:18]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ⁴⁸ 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]  ⁴⁹ 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.

[12:13]  ⁵⁰ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ⁵¹ tn Grk “saw.”

[12:14]  ⁵² tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ⁵³ tn Or “desert.”

[12:14]  ⁵⁴ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ⁵⁵ 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.

[12:14]  sn 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).

[12:15]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ⁵⁷ tn Grk “so that he might make her swept away.”

[12:16]  ⁵⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ⁵⁹ tn Grk “the earth helped the woman.”

[12:16]  ⁶⁰ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ⁶¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁶² tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁶³ tn Or “who obey.”

[12:17]  ⁶⁴ tn Grk “and having.”

[12:17]  ⁶⁵ 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]  ⁶⁶ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁶⁷ 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]  ⁶⁸ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁶⁹ 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.