Wahyu 11:7-9

11:7 When ¹  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ²  them and kill them. 11:8 Their ³  corpses will lie in the street ⁴  of the great city that is symbolically ⁵  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ⁶  people, tribe, ⁷  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ⁸ 

Wahyu 12:3-4

12:3 Then ⁹  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ¹⁰  12:4 Now ¹¹  the dragon’s ¹²  tail swept away a third of the stars in heaven and hurled them to the earth. Then ¹³  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.

Wahyu 13:5-18

13:5 The beast ¹⁴  was given a mouth speaking proud words ¹⁵  and blasphemies, and he was permitted ¹⁶  to exercise ruling authority ¹⁷  for forty-two months. 13:6 So ¹⁸  the beast ¹⁹  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ²⁰  that is, those who dwell in heaven. 13:7 The beast ²¹  was permitted to go to war against the saints and conquer them. ²²  He was given ruling authority ²³  over every tribe, people, ²⁴  language, and nation, 13:8 and all those who live on the earth will worship the beast, ²⁵  everyone whose name has not been written since the foundation of the world ²⁶  in the book of life belonging to the Lamb who was killed. ²⁷  13:9 If anyone has an ear, he had better listen!

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ²⁸ 

then by the sword he must be killed.

This ²⁹  requires steadfast endurance ³⁰  and faith from the saints.

13:11 Then ³¹  I saw another beast ³²  coming up from the earth. He ³³  had two horns like a lamb, ³⁴  but ³⁵  was speaking like a dragon. 13:12 He ³⁶  exercised all the ruling authority ³⁷  of the first beast on his behalf, ³⁸  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ³⁹  performed momentous signs, even making fire come down from heaven in front of people ⁴⁰  13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ⁴¹  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 13:15 The second beast ⁴²  was empowered ⁴³  to give life ⁴⁴  to the image of the first beast ⁴⁵  so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused ⁴⁶  everyone (small and great, rich and poor, free and slave ⁴⁷ ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ⁴⁸  or sell things ⁴⁹  unless he bore ⁵⁰  the mark of the beast – that is, his name or his number. ⁵¹  13:18 This calls for wisdom: ⁵²  Let the one who has insight calculate the beast’s number, for it is man’s number, ⁵³  and his number is 666. ⁵⁴ 

Wahyu 17:6

17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ⁵⁵  I ⁵⁶  was greatly astounded ⁵⁷  when I saw her.

Wahyu 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ⁵⁸  the Lamb are the called, chosen, and faithful.”

Wahyu 19:19

19:19 Then ⁵⁹  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army.

[11:7]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ² tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ⁴ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ⁵ tn Grk “spiritually.”

[11:9]  ⁶ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ⁷ 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]  ⁸ tn Or “to be buried.”

[12:3]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ¹⁰ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:3]  sn 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.

[12:4]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ¹² tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[13:5]  ¹⁴ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ¹⁵ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ¹⁶ tn Grk “to it was granted.”

[13:5]  ¹⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ¹⁹ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ²⁰ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).

[13:7]  ²¹ tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:7]  ²² tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ²³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ²⁴ tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:8]  ²⁵ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ²⁶ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ²⁷ tn Or “slaughtered”; traditionally, “slain.”

[13:10]  ²⁸ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ²⁹ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ³⁰ tn Or “perseverance.”

[13:11]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ³² sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ³³ tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.

[13:11]  ³⁴ tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.

[13:11]  ³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ³⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ³⁸ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[13:13]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ⁴⁰ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ⁴¹ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:14]  sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).

[13:15]  ⁴² tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁴³ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ⁴⁴ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ⁴⁵ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ⁴⁶ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ⁴⁷ tn See the note on the word “servants” in 1:1.

[13:17]  ⁴⁸ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ⁴⁹ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ⁵⁰ tn Grk “except the one who had.”

[13:17]  ⁵¹ tn Grk “his name or the number of his name.”

[13:18]  ⁵² tn Grk “Here is wisdom.”

[13:18]  ⁵³ tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”

[13:18]  sn 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.

[13:18]  ⁵⁴ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[17:6]  ⁵⁵ tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ⁵⁷ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[17:14]  ⁵⁸ tn See BDAG 636 s.v. μετά A.2.a.α.

[19:19]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.