Wahyu 5:6

5:6 Then ¹  I saw standing in the middle of the throne ²  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ³  He had ⁴  seven horns and seven eyes, which ⁵  are the seven ⁶  spirits of God ⁷  sent out into all the earth.

Wahyu 6:8

6:8 So ⁸  I looked ⁹  and here came ¹⁰  a pale green ¹¹  horse! The ¹²  name of the one who rode it ¹³  was Death, and Hades followed right behind. ¹⁴  They ¹⁵  were given authority over a fourth of the earth, to kill its population with the sword, ¹⁶  famine, and disease, ¹⁷  and by the wild animals of the earth.

Wahyu 7:9

7:9 After these things I looked, and here was ¹⁸  an enormous crowd that no one could count, made up of persons from every nation, tribe, ¹⁹  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

Wahyu 12:10

12:10 Then ²⁰  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ²¹  of his Christ, ²²  have now come,

because the accuser of our brothers and sisters, ²³ 

the one who accuses them day and night ²⁴  before our God,

has been thrown down.

Wahyu 14:18

14:18 Another ²⁵  angel, who was in charge of ²⁶  the fire, came from the altar and called in a loud voice to the angel ²⁷  who had the sharp sickle, “Use ²⁸  your sharp sickle and gather ²⁹  the clusters of grapes ³⁰  off the vine of the earth, ³¹  because its grapes ³²  are now ripe.” ³³ 

[5:6]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ² tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ³ tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

[5:6]  ⁴ tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

[5:6]  ⁵ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ⁶ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA²⁷ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.

[5:6]  ⁷ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[6:8]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ⁹ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:8]  ¹⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ¹¹ tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

[6:8]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹³ tn Grk “the one sitting on it.”

[6:8]  ¹⁴ tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

[6:8]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:8]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹⁷ tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[7:9]  ¹⁸ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ¹⁹ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:10]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ²¹ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ²³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). 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. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ²⁴ tn Or “who accuses them continually.”

[14:18]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ²⁶ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ²⁷ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ²⁸ tn Grk “Send.”

[14:18]  ²⁹ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ³⁰ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ³¹ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ³² tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ³³ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”