Wahyu 1:6

1:6 and has appointed ¹  us as a kingdom, ²  as priests ³  serving his God and Father – to him be the glory and the power for ever and ever! ⁴  Amen.

Wahyu 1:5

1:5 and from Jesus Christ – the faithful ⁵  witness, ⁶  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 ⁷  from our sins at the cost of ⁸  his own blood

Wahyu 10:1-11

The Angel with the Little Scroll

10:1 Then ⁹  I saw another powerful angel descending from heaven, wrapped ¹⁰  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ¹¹  10:2 He held ¹²  in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 10:3 Then ¹³  he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 10:4 When the seven thunders spoke, I was preparing to write, but ¹⁴  just then ¹⁵  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then ¹⁶  the angel I saw standing on the sea and on the land raised his right hand to heaven 10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! ¹⁷  10:7 But in the days ¹⁸  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ¹⁹  just as he has ²⁰  proclaimed to his servants ²¹  the prophets.” 10:8 Then ²²  the voice I had heard from heaven began to speak ²³  to me ²⁴  again, ²⁵  “Go and take the open ²⁶  scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So ²⁷  I went to the angel and asked him to give me the little scroll. He ²⁸  said to me, “Take the scroll ²⁹  and eat it. It ³⁰  will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So ³¹  I took the little scroll from the angel’s hand and ate it, and it did taste ³²  as sweet as honey in my mouth, but ³³  when I had eaten it, my stomach became bitter. 10:11 Then ³⁴  they ³⁵  told me: “You must prophesy again about many peoples, nations, ³⁶  languages, and kings.”

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ³⁷  in the first resurrection. The second death has no power over them, ³⁸  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

[1:6]  ¹ tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ² tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ³ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ⁴ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[1:5]  ⁵ 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]  ⁶ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ⁷ 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]  ⁸ 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.

[10:1]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ¹⁰ tn Or “clothed.”

[10:1]  ¹¹ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[10:2]  ¹² tn Grk “and 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.”

[10:3]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:4]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ¹⁵ tn The words “just then” are not in the Greek text, but are implied.

[10:5]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:6]  ¹⁷ tn On this phrase see BDAG 1092 s.v. χρόνος.

[10:7]  ¹⁸ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ¹⁹ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ²⁰ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ²¹ tn See the note on the word “servants” in 1:1.

[10:8]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ²³ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ²⁴ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[10:8]  ²⁵ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ²⁶ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[10:9]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ²⁹ tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:9]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:10]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  ³² tn Grk “it was.” The idea of taste is implied.

[10:10]  ³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:11]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  ³⁵ tn The referent of “they” is not clear in the Greek text.

[10:11]  ³⁶ tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[20:6]  ³⁷ tn Grk “who has a share.”

[20:6]  ³⁸ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.