Wahyu 1:5
Konteks1:5 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 1:1
Konteks1:1 The revelation of Jesus Christ, 5 which God gave him to show his servants 6 what must happen very soon. 7 He made it clear 8 by sending his angel to his servant 9 John,
Wahyu 8:1-13
Konteks8:1 Now 10 when the Lamb 11 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 12 I saw the seven angels who stand before God, and seven trumpets were given to them. 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. 8:4 The 18 smoke coming from the incense, 19 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 20 the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, 21 flashes of lightning, and an earthquake.
8:6 Now 22 the seven angels holding 23 the seven trumpets prepared to blow them.
8:7 The 24 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 25 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.
8:8 Then 26 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 27 third of the sea became blood, 8:9 and a third of the creatures 28 living in the sea died, and a third of the ships were completely destroyed. 29
8:10 Then 30 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 31 it landed 32 on a third of the rivers and on the springs of water. 8:11 (Now 33 the name of the star is 34 Wormwood.) 35 So 36 a third of the waters became wormwood, 37 and many people died from these waters because they were poisoned. 38
8:12 Then 39 the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day 40 and for a third of the night likewise. 8:13 Then 41 I looked, and I heard an 42 eagle 43 flying directly overhead, 44 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!” 45
[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 (Ì18 א A C 1611 2050 2329 2351 ÏA sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 ÏK 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.
[1:1] 5 tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.
[1:1] 6 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 7 tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”
[1:1] 8 tn Or “He indicated it clearly” (L&N 33.153).
[1:1] 9 tn See the note on the word “servants” earlier in this verse.
[8:1] 10 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
[8:1] 11 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
[8:2] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:3] 13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[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.
[8:4] 18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 19 tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
[8:5] 20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:5] 21 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[8:6] 22 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:7] 24 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:7] 25 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
[8:8] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:8] 27 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:9] 28 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
[8:9] 29 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
[8:10] 30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:10] 31 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[8:11] 33 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
[8:11] 34 tn Grk “is called,” but this is somewhat redundant in contemporary English.
[8:11] 35 sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
[8:11] 36 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
[8:11] 37 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
[8:11] 38 tn Grk “and many of the men died from these waters because they were bitter.”
[8:12] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:12] 40 tn Grk “the day did not shine [with respect to] the third of it.”
[8:13] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:13] 43 tc ÏA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 ÏK 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] 44 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] 45 tn Grk “about to sound their trumpets,” but this is redundant in English.
