Revelation 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

Revelation 7:2

7:2 Then ⁵  I saw another angel ascending from the east, ⁶  who had ⁷  the seal ⁸  of the living God. He ⁹  shouted out with a loud voice to the four angels who had been given permission ¹⁰  to damage the earth and the sea: ¹¹ 

Revelation 9:6

9:6 In ¹²  those days people ¹³  will seek death, but ¹⁴  will not be able to ¹⁵  find it; they will long to die, but death will flee from them.

Revelation 9:18

9:18 A third of humanity was killed by these three plagues, that is, ¹⁶  by the fire, the smoke, and the sulfur that came out of their mouths.

Revelation 12:14

12:14 But ¹⁷  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ¹⁸  to the place God ¹⁹  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ²⁰ 

Revelation 13:8

13:8 and all those who live on the earth will worship the beast, ²¹  everyone whose name has not been written since the foundation of the world ²²  in the book of life belonging to the Lamb who was killed. ²³ 

Revelation 14:3-4

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ²⁴  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

14:4 These are the ones who have not defiled themselves ²⁵  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Revelation 16:12

16:12 Then ²⁶  the sixth angel ²⁷  poured out his bowl on the great river Euphrates and dried up its water ²⁸  to prepare the way ²⁹  for the kings from the east. ³⁰ 

Revelation 16:18

16:18 Then ³¹  there were flashes of lightning, roaring, ³²  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ³³  has been on the earth, so tremendous was that earthquake.

Revelation 18:10

18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ³⁴  has come!”

Revelation 18:17

18:17 because in a single hour such great wealth has been destroyed!” ³⁵ 

And every ship’s captain, ³⁶  and all who sail along the coast ³⁷  – seamen, and all who ³⁸  make their living from the sea, stood a long way off

Revelation 19:5

19:5 Then ³⁹  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

Revelation 20:11

The Great White Throne

20:11 Then ⁴⁰  I saw a large ⁴¹  white throne and the one who was seated on it; the earth and the heaven ⁴²  fled ⁴³  from his presence, and no place was found for them.

Revelation 21:10

21:10 So ⁴⁴  he took me away in the Spirit ⁴⁵  to a huge, majestic mountain ⁴⁶  and showed me the holy city, Jerusalem, descending out of heaven from God.

[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]  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.

[7:2]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ⁶ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  ⁷ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ⁸ tn Or “signet” (L&N 6.54).

[7:2]  ⁹ 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.

[7:2]  ¹⁰ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ¹¹ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:6]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ¹⁰ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ¹² tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.

[9:18]  ¹³ tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).

[12:14]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ¹⁸ tn Or “desert.”

[12:14]  ¹⁹ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ²⁰ tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.

[13:8]  ²¹ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ²² tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ²³ tn Or “slaughtered”; traditionally, “slain.”

[14:3]  ²⁵ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.

[14:4]  ²⁹ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[16:12]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ³⁴ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ³⁵ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ³⁶ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ³⁷ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”

[16:18]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ³⁸ 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?…).”

[16:18]  ³⁹ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[18:10]  ⁴¹ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[18:17]  ⁴⁵ tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[18:17]  ⁴⁶ tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”

[18:17]  ⁴⁷ tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”

[18:17]  ⁴⁸ tn Grk “and as many as.”

[19:5]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁵⁴ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁵⁵ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁵⁶ tn Or “vanished.”

[21:10]  ⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.

[21:10]  ⁵⁸ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[21:10]  ⁵⁹ tn Grk “to a mountain great and high.”