Discovery BoxRevelation 16:6
Context16:6 because they poured out the blood of your saints and prophets,
so 1 you have given them blood to drink. They got what they deserved!” 2
Revelation 17:6
Context17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. 3 I 4 was greatly astounded 5 when I saw her.
Revelation 18:24
Context18:24 The 6 blood of the saints and prophets was found in her, 7
along with the blood 8 of all those who had been killed on the earth.”
Revelation 19:13
Context19:13 He is dressed in clothing dipped 9 in blood, and he is called 10 the Word of God.
Revelation 8:8
Context8:8 Then 11 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 12 third of the sea became blood,
Revelation 14:20
Context14:20 Then 13 the winepress was stomped 14 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 15 for a distance of almost two hundred miles. 16
Revelation 16:4
Context16:4 Then 17 the third angel 18 poured out his bowl on the rivers and the springs of water, and they turned into blood.
Revelation 1:5
Context1:5 and from Jesus Christ – the faithful 19 witness, 20 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 21 from our sins at the cost of 22 his own blood
Revelation 6:10
Context6:10 They 23 cried out with a loud voice, 24 “How long, 25 Sovereign Master, 26 holy and true, before you judge those who live on the earth and avenge our blood?”
Revelation 6:12
Context6:12 Then 27 I looked when the Lamb opened the sixth seal, and a huge 28 earthquake took place; the sun became as black as sackcloth made of hair, 29 and the full moon became blood red; 30
Revelation 12:11
Context12:11 But 31 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 32 so much that they were afraid to die.
Revelation 16:3
Context16:3 Next, 33 the second angel 34 poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.
Revelation 19:2
Context19:2 because his judgments are true and just. 35
For he has judged 36 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 37 poured out by her own hands!” 38
Revelation 5:9
Context5:9 They were singing a new song: 39
“You are worthy to take the scroll
and to open its seals
because you were killed, 40
and at the cost of your own blood 41 you have purchased 42 for God
persons 43 from every tribe, language, 44 people, and nation.
Revelation 7:14
Context7:14 So 45 I said to him, “My lord, you know the answer.” 46 Then 47 he said to me, “These are the ones who have come out of the great tribulation. They 48 have washed their robes and made them white in the blood of the Lamb!
Revelation 8:7
Context8:7 The 49 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 50 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.
Revelation 11:6
Context11:6 These two have the power 51 to close up the sky so that it does not rain during the time 52 they are prophesying. They 53 have power 54 to turn the waters to blood and to strike the earth with every kind of plague whenever they want.
[16:6] 1 tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
[16:6] 2 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[17:6] 3 tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
[17:6] 4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 5 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[18:24] 5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 6 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 7 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:13] 7 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several
[19:13] 8 tn Grk “the name of him is called.”
[8:8] 9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:8] 10 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 12 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 13 tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”
[14:20] 14 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
[16:4] 13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 14 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[1:5] 15 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] 16 sn The Greek term translated witness can mean both “witness” and “martyr.”
[1:5] 17 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] 18 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.
[6:10] 17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 18 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
[6:10] 19 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
[6:10] 20 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).
[6:12] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:12] 20 tn Or “powerful”; Grk “a great.”
[6:12] 21 tn Or “like hairy sackcloth” (L&N 8.13).
[6:12] 22 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
[12:11] 21 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 22 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[16:3] 23 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 24 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[19:2] 25 tn Compare the similar phrase in Rev 16:7.
[19:2] 26 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
[19:2] 27 tn See the note on the word “servants” in 1:1.
[19:2] 28 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[5:9] 27 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 28 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 29 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
[5:9] 30 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
[5:9] 31 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:9] 32 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:14] 29 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 30 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
[7:14] 31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 32 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.
[8:7] 31 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:7] 32 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
[11:6] 35 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.
