Wahyu 20:7

Satan’s Final Defeat

20:7 Now ¹  when the thousand years are finished, Satan will be released from his prison

Wahyu 9:14-15

9:14 saying to the sixth angel, the one holding ²  the trumpet, “Set free ³  the four angels who are bound at the great river Euphrates!” 9:15 Then ⁴  the four angels who had been prepared for this ⁵  hour, day, ⁶  month, and year were set free to kill ⁷  a third of humanity.

Wahyu 20:3

20:3 The angel ⁸  then ⁹  threw him into the abyss and locked ¹⁰  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

Wahyu 1:5

1:5 and from Jesus Christ – the faithful ¹¹  witness, ¹²  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ¹³  from our sins at the cost of ¹⁴  his own blood

Wahyu 12:17

12:17 So ¹⁵  the dragon became enraged at the woman and went away to make war on the rest of her children, ¹⁶  those who keep ¹⁷  God’s commandments and hold to ¹⁸  the testimony about Jesus. ¹⁹  (12:18) And the dragon ²⁰  stood ²¹  on the sand ²²  of the seashore. ²³ 

Wahyu 9:12

9:12 The first woe has passed, but ²⁴  two woes are still coming after these things!

Wahyu 11:14

11:14 The second woe has come and gone; ²⁵  the third is coming quickly.

[20:7]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[9:14]  ² tn Grk “having.”

[9:14]  ³ tn On λῦσον (luson) BDAG 606-7 s.v. 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.”

[9:15]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:15]  ⁵ tn The Greek article τήν (thn) has been translated with demonstrative force here.

[9:15]  ⁶ tn 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.

[9:15]  ⁷ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

[20:3]  ⁸ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ¹⁰ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[1:5]  ¹¹ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ¹² sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ¹³ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  tn Or “and released us” (L&N 37.127).

[1:5]  ¹⁴ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

[12:17]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ¹⁶ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ¹⁷ tn Or “who obey.”

[12:17]  ¹⁸ tn Grk “and having.”

[12:17]  ¹⁹ 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]  ²⁰ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ²¹ 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]  ²² tn Or “sandy beach” (L&N 1.64).

[12:17]  ²³ 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.

[9:12]  ²⁴ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[11:14]  ²⁵ tn Grk “has passed.”