Wahyu 1:5

1:5 and from Jesus Christ – the faithful ¹  witness, ²  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ³  from our sins at the cost of ⁴  his own blood

Wahyu 3:10

3:10 Because you have kept ⁵  my admonition ⁶  to endure steadfastly, ⁷  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

Wahyu 5:5

5:5 Then ⁸  one of the elders said ⁹  to me, “Stop weeping! ¹⁰  Look, the Lion of the tribe of Judah, the root of David, has conquered; ¹¹  thus he can open ¹²  the scroll and its seven seals.”

Wahyu 8:3

8:3 Another ¹³  angel holding ¹⁴  a golden censer ¹⁵  came and was stationed ¹⁶  at the altar. A ¹⁷  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Wahyu 8:13

8:13 Then ¹⁸  I looked, and I heard an ¹⁹  eagle ²⁰  flying directly overhead, ²¹  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ²² 

Wahyu 13:4

13:4 they worshiped the dragon because he had given ruling authority ²³  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ²⁴ 

Wahyu 18:7

18:7 As much as ²⁵  she exalted herself and lived in sensual luxury, ²⁶  to this extent give her torment and grief because she said to herself, ²⁷  ‘I rule as queen and am no widow; I will never experience grief!’

[1:5]  ¹ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ² sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ³ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  tn Or “and released us” (L&N 37.127).

[1:5]  ⁴ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

[3:10]  ⁵ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ⁶ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ⁷ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[5:5]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ⁹ tn Grk “says” (a historical present).

[5:5]  ¹⁰ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ¹¹ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ¹² tn The infinitive has been translated as an infinitive of result here.

[8:3]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ¹⁴ tn Grk “having.”

[8:3]  ¹⁵ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ¹⁶ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ¹⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[8:13]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ¹⁹ tn Grk “one eagle.”

[8:13]  ²⁰ tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ²¹ tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ²² tn Grk “about to sound their trumpets,” but this is redundant in English.

[13:4]  ²³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ²⁴ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[18:7]  ²⁵ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ²⁶ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:7]  ²⁷ tn Grk “said in her heart,” an idiom for saying something to oneself.