Discovery BoxRevelation 11:11-18 
Context11:11 But 1 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 2 those who were watching them. 11:12 Then 3 they 4 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 5 went up to heaven in a cloud while 6 their enemies stared at them. 11:13 Just then 7 a major earthquake took place and a tenth of the city collapsed; seven thousand people 8 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; 9 the third is coming quickly.
11:15 Then 10 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, 11
and he will reign for ever and ever.”
11:16 Then 12 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 13 and worshiped God 11:17 with these words: 14
“We give you thanks, Lord God, the All-Powerful, 15
the one who is and who was,
because you have taken your great power
and begun to reign. 16
11:18 The 17 nations 18 were enraged,
but 19 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, 20
the prophets, their reward,
as well as to the saints
and to those who revere 21 your name, both small and great,
and the time has come 22 to destroy those who destroy 23 the earth.”
1 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
2 tn Grk “fell upon.”
3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
4 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.
5 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
6 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
8 tn Grk “seven thousand names of men.”
9 tn Grk “has passed.”
10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
11 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
13 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.”
14 tn Grk “saying.”
15 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.”
16 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
18 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
20 tn See the note on the word “servants” in 1:1.
21 tn Grk “who fear.”
22 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.
23 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.
