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Revelation 14:9-12


14:9 A 1  third angel 2  followed the first two, 3  declaring 4  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 14:10 that person 5  will also drink of the wine of God’s anger 6  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 7  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 8  torture will go up 9  forever and ever, and those who worship the beast and his image will have 10  no rest day or night, along with 11  anyone who receives the mark of his name.” 14:12 This requires 12  the steadfast endurance 13  of the saints – those who obey 14  God’s commandments and hold to 15  their faith in Jesus. 16 

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

2 tn Grk “And another angel, a third.”

3 tn Grk “followed them.”

4 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

5 tn Grk “he himself.”

6 tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

7 tn Traditionally, “brimstone.”

8 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

9 tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

10 tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

11 tn Grk “and.”

12 tn Grk “Here is.”

13 tn Or “the perseverance.”

14 tn Grk “who keep.”

15 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

16 tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”

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