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 1:9

1:9 I, John, your brother and the one who shares ⁵  with you in the persecution, kingdom, and endurance that ⁶  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ⁷ 

Wahyu 1:17

1:17 When ⁸  I saw him I fell down at his feet as though I were dead, but ⁹  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

Wahyu 2:14

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ¹⁰  who instructed Balak to put a stumbling block ¹¹  before the people ¹²  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ¹³ 

Wahyu 6:11

6:11 Each ¹⁴  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ¹⁵  of both their fellow servants ¹⁶  and their brothers who were going to be killed just as they had been.

Wahyu 11:19

11:19 Then ¹⁷  the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, ¹⁸  crashes of thunder, an earthquake, and a great hailstorm. ¹⁹ 

Wahyu 15:2

15:2 Then ²⁰  I saw something like a sea of glass ²¹  mixed with fire, and those who had conquered ²²  the beast and his image and the number of his name. They were standing ²³  by ²⁴  the sea of glass, holding harps given to them by God. ²⁵ 

Wahyu 16:2

16:2 So ²⁶  the first angel ²⁷  went and poured out his bowl on the earth. Then ²⁸  ugly and painful sores ²⁹  appeared on the people ³⁰  who had the mark of the beast and who worshiped his image.

Wahyu 18:7

18:7 As much as ³¹  she exalted herself and lived in sensual luxury, ³²  to this extent give her torment and grief because she said to herself, ³³  ‘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.

[1:9]  ⁵ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ⁶ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ⁷ tn The phrase “about Jesus” has been translated as an objective genitive.

[1:17]  ⁸ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ⁹ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[2:14]  ¹⁰ sn See Num 22-24; 31:16.

[2:14]  ¹¹ tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”

[2:14]  ¹² tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).

[2:14]  ¹³ tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”

[6:11]  ¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ¹⁵ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ¹⁶ tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[11:19]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ¹⁸ 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?…).”

[11:19]  ¹⁹ tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.

[15:2]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ²¹ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ²² tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ²³ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ²⁴ tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”

[15:2]  ²⁵ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[16:2]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ²⁷ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ²⁹ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ³⁰ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[18:7]  ³¹ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ³² 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]  ³³ tn Grk “said in her heart,” an idiom for saying something to oneself.