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 5:9

5:9 They were singing a new song: ⁵ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁶ 

and at the cost of your own blood ⁷  you have purchased ⁸  for God

persons ⁹  from every tribe, language, ¹⁰  people, and nation.

Wahyu 5:12

5:12 all of whom ¹¹  were singing ¹²  in a loud voice:

“Worthy is the lamb who was killed ¹³ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

Wahyu 7:14

7:14 So ¹⁴  I said to him, “My lord, you know the answer.” ¹⁵  Then ¹⁶  he said to me, “These are the ones who have come out of the great tribulation. They ¹⁷  have washed their robes and made them white in the blood of the Lamb!

Wahyu 12:11

12:11 But ¹⁸  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ¹⁹  so much that they were afraid to die.

Wahyu 13:8

13:8 and all those who live on the earth will worship the beast, ²⁰  everyone whose name has not been written since the foundation of the world ²¹  in the book of life belonging to the Lamb who was killed. ²² 

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ²³  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,

Wahyu 15:3

15:3 They ²⁴  sang the song of Moses the servant ²⁵  of God and the song of the Lamb: ²⁶ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ²⁷ 

Just ²⁸  and true are your ways,

King over the nations! ²⁹ 

Wahyu 19:7

19:7 Let us rejoice ³⁰  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

Wahyu 21:9

The New Jerusalem Descends

21:9 Then ³¹  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ³²  saying, “Come, I will show you the bride, the wife of the Lamb!”

Wahyu 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

Wahyu 22:3

22:3 And there will no longer be any curse, ³³  and the throne of God and the Lamb will be in the city. ³⁴  His ³⁵  servants ³⁶  will worship ³⁷  him,

[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.

[5:9]  ⁵ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁶ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁷ 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]  ⁸ 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 mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁹ 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]  ¹⁰ 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.

[5:12]  ¹¹ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ¹² tn Grk “saying.”

[5:12]  ¹³ tn Or “slaughtered”; traditionally, “slain.”

[7:14]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ¹⁵ 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]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  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.

[12:11]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ¹⁹ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[13:8]  ²⁰ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ²¹ 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]  ²² tn Or “slaughtered”; traditionally, “slain.”

[14:4]  ²³ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[15:3]  ²⁴ tn Here καί (kai) has not been translated.

[15:3]  ²⁵ tn See the note on the word “servants” in 1:1.

[15:3]  ²⁶ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ²⁷ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ²⁸ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ²⁹ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[19:7]  ³⁰ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[21:9]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ³² 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.” See also v. 15.

[22:3]  ³³ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ³⁴ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ³⁵ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ³⁶ tn See the note on the word “servants” in 1:1.

[22:3]  ³⁷ tn Or “will serve.”