1 Thentn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative. a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars.sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

2 Shetn Here καί (kai) has not been translated because of differences between Greek and English style. was pregnant and was screaming in labor pains, strugglingtn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated. to give birth.

3 Thentn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns.tn For the translation of διάδημα (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.

4 Nowtn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical. the dragon’stn Grk “its”; the referent (the dragon) has been specified in the translation for clarity. tail swept away a third of the stars in heaven and hurled them to the earth. Thentn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. 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.

5 Sotn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth. the woman gave birth to a son, a male child,tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.” who is going to ruletn Grk “shepherd.” over all the nationstn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”). with an iron rod.tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.” sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15). Hertn Here καί (kai) has not been translated because of differences between Greek and English style. child was suddenly caught up to God and to his throne,

6 and shetn Grk “and the woman,” which would be somewhat redundant in English. fled into the wildernesstn Or “desert.” where a place had been prepared for hertn Grk “where she has there a place prepared by God.” by God, so she could be taken care oftn Grk “so they can take care of her.” for 1,260 days.

7 Thentn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative. war broke out in heaven: Michaelsn 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). and his angels fought against the dragon, and the dragon and his angels fought back.

8 Buttn Here καί (kai) has been translated as “but” to indicate the implied contrast. the dragon was not strong enough to prevail,tn The words “to prevail” are not in the Greek text, but are implied. so there was no longer any place lefttn Grk “found.” in heaven for him and his angels.tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

9 Sotn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven. that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

10 Thentn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. I heard a loud voice in heaven saying,

11 Buttn Here καί (kai) has been translated as “but” to indicate the contrast. they overcame him

12 Therefore you heavens rejoice, and all who reside in them!

13 Nowtn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive. when the dragon realizedtn Grk “saw.” that he had been thrown down to the earth, he pursued the woman who had given birth to the male child.

14 Buttn Here καί (kai) has been translated as “but” to indicate the contrast present here. the woman was given the two wings of a giant eagle so that she could fly out into the wilderness,tn Or “desert.” to the place Godtn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6. prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time.tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì47 א 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” (καιρὸν καὶ καιρούς, 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).

15 Thentn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. the serpent spouted water like a river out of his mouth after the woman in an attempt totn Grk “so that he might make her swept away.” sweep her away by a flood,

16 buttn Here καί (kai) has been translated as “but” to indicate the contrast present here. the earth came to her rescue;tn Grk “the earth helped the woman.” the ground opened uptn Grk “the earth opened its mouth” (a metaphor for the ground splitting open). and swallowed the river that the dragon had spewed from his mouth.

17 Sotn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape. the dragon became enraged at the woman and went away to make war on the rest of her children,tn Grk “her seed” (an idiom for offspring, children, or descendants). those who keeptn Or “who obey.” God’s commandments and hold totn Grk “and having.” the testimony about Jesus.tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

18 And the dragontn Grk “he”; the referent (the dragon) has been specified in the translation for clarity. stoodtc 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 syh) while the majority of mss (051 Ï vgmss syph 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.” on the sandtn Or “sandy beach” (L&N 1.64). of the seashore.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.