Revelation 1:16

1:16 He held ¹  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ²  face shone like the sun shining at full strength.

Revelation 5:5

5:5 Then ³  one of the elders said ⁴  to me, “Stop weeping! ⁵  Look, the Lion of the tribe of Judah, the root of David, has conquered; ⁶  thus he can open ⁷  the scroll and its seven seals.”

Revelation 6:2

6:2 So ⁸  I looked, ⁹  and here came ¹⁰  a white horse! The ¹¹  one who rode it ¹²  had a bow, and he was given a crown, ¹³  and as a conqueror ¹⁴  he rode out to conquer.

Revelation 9:5

9:5 The locusts ¹⁵  were not given permission ¹⁶  to kill ¹⁷  them, but only to torture ¹⁸  them ¹⁹  for five months, and their torture was like that ²⁰  of a scorpion when it stings a person. ²¹ 

Revelation 10:1

The Angel with the Little Scroll

10:1 Then ²²  I saw another powerful angel descending from heaven, wrapped ²³  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ²⁴ 

Revelation 15:3

15:3 They ²⁵  sang the song of Moses the servant ²⁶  of God and the song of the Lamb: ²⁷ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ²⁸ 

Just ²⁹  and true are your ways,

King over the nations! ³⁰ 

Revelation 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ³¹  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ³² 

Revelation 16:18

16:18 Then ³³  there were flashes of lightning, roaring, ³⁴  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ³⁵  has been on the earth, so tremendous was that earthquake.

Revelation 18:2

18:2 He ³⁶  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ³⁷  has become a lair for demons,

a haunt ³⁸  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ³⁹ 

Revelation 18:8

18:8 For this reason, she will experience her plagues ⁴⁰  in a single day: disease, ⁴¹  mourning, ⁴²  and famine, and she will be burned down ⁴³  with fire, because the Lord God who judges her is powerful!”

Revelation 19:6

The Wedding Celebration of the Lamb

19:6 Then ⁴⁴  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ⁴⁵ 

“Hallelujah!

For the Lord our God, ⁴⁶  the All-Powerful, ⁴⁷  reigns!

Revelation 19:15

19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁴⁸  He ⁴⁹  will rule ⁵⁰  them with an iron rod, ⁵¹  and he stomps the winepress ⁵²  of the furious ⁵³  wrath of God, the All-Powerful. ⁵⁴ 

[1:16]  ¹ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

[1:16]  ² tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[5:5]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ⁴ tn Grk “says” (a historical present).

[5:5]  ⁵ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ⁶ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ⁷ tn The infinitive has been translated as an infinitive of result here.

[6:2]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ⁶ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:2]  ⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ⁹ tn Grk “the one sitting on it.”

[6:2]  ¹⁰ sn See the note on the word crown in Rev 3:11.

[6:2]  ¹¹ tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”

[9:5]  ⁷ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ⁸ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ⁹ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

[9:5]  ¹⁰ tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”

[9:5]  ¹¹ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ¹² tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ¹³ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[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.

[15:3]  ¹¹ tn Here καί (kai) has not been translated.

[15:3]  ¹² tn See the note on the word “servants” in 1:1.

[15:3]  ¹³ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ¹⁴ 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]  ¹⁵ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ¹⁶ 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.

[16:14]  ¹³ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ¹⁴ 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.”

[16:18]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ¹⁶ 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]  ¹⁷ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[18:2]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ¹⁸ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  ¹⁹ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  ²⁰ tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[18:8]  ¹⁹ tn Grk “For this reason, her plagues will come.”

[18:8]  ²⁰ tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[18:8]  ²¹ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ²² tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[19:6]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ²² tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ²³ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ²⁴ 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

[19:15]  ²³ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ²⁵ tn Grk “will shepherd.”

[19:15]  ²⁶ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ²⁷ sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ²⁸ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ²⁹ 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.”