¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
³tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁴tn Grk “and being tortured,” though basanivzw (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 bavsano" has this mng.) Rv 12:2.” The kaiv (kai) has not been translated.
⁵tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁶tn For the translation of diavdhma (diadhma) as “diadem crown” see L&N 6.196.
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.
⁷tn Here kaiv (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
⁸tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
⁹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
¹⁰tn Here kaiv (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
¹¹tn On this term BDAG 135 s.v. a[rshn states: “male…The neut. a[rsen Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to uiJovn. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”
¹²tn Grk “shepherd.”
¹³tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
¹⁴tn Or “scepter.” The Greek term rJavbdo" (rJabdo") can mean either “rod” or “scepter.”
sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
¹⁵tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
¹⁶tn Grk “and the woman,” which would be somewhat redundant in English.
¹⁷tn Or “desert.”
¹⁸tn Grk “where she has there a place prepared by God.”
¹⁹tn Grk “so they can take care of her.”
²⁰tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²¹sn 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).
²²tn Here kaiv (kai) has been translated as “but” to indicate the implied contrast.
²³tn The words “to prevail” are not in the Greek text, but are implied.
²⁴tn Grk “found.”
²⁵tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
²⁶tn Here kaiv (kai) has been translated as “so” to indicate the result of the war in heaven.
²⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁸tn Or “the right of his Messiah to rule.” See L&N 37.35.
²⁹tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
³⁰tn In such a situation 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.
³¹tn Or “who accuses them continually.”
³²tn Here kaiv (kai) has been translated as “but” to indicate the contrast.
³³sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
³⁴tn 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).
³⁵tn 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.
³⁶tn Here kaiv (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
³⁷tn Grk “saw.”
³⁸tn Here kaiv (kai) has been translated as “but” to indicate the contrast present here.
³⁹tn Or “desert.”
⁴⁰tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
⁴¹tc The reading “and half a time” (kaiV h{misu kairou', kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì47 Í 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” (kairoVn kaiV kairouv", kairon kai kairou") appears twice before may indicate a scribal oversight.
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).
⁴²tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁴³tn Grk “so that he might make her swept away.”
⁴⁴tn Here kaiv (kai) has been translated as “but” to indicate the contrast present here.
⁴⁵tn Grk “the earth helped the woman.”
⁴⁶tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
⁴⁷tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
⁴⁸tn Grk “her seed” (an idiom for offspring, children, or descendants).
⁴⁹tn Or “who obey.”
⁵⁰tn Grk “and having.”
⁵¹tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
⁵²tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
⁵³tc Grk ejstavqh (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì47 Í A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ejstavqhn (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 kaiV ei\don (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.”
⁵⁴tn Or “sandy beach” (L&N 1.64).
⁵⁵sn 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.