Revelation 1:8

1:8 “I am the Alpha and the Omega,” ¹  says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! ² 

Revelation 2:16

2:16 Therefore, ³  repent! If not, I will come against you quickly and make war against those people ⁴  with the sword of my mouth.

Revelation 7:13

7:13 Then ⁵  one of the elders asked ⁶  me, “These dressed in long white robes – who are they and where have they come from?”

Revelation 16:15

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ⁷  his clothes so that he will not have to walk around naked and his shameful condition ⁸  be seen.) ⁹ 

Revelation 19:7

19:7 Let us rejoice ¹⁰  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

[1:8]  ¹ tc The shorter reading “Omega” (ὦ, w) has superior ms evidence ({א¹ A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, arch kai telo" or Jh arch kai to telo"), found in א*^,2 1854 2050 2329 2351 Ï^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.

[1:8]  ² 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.”

[2:16]  ³ tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

[2:16]  ⁴ tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

[7:13]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ⁶ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[16:15]  ⁷ tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”

[16:15]  ⁸ tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

[16:15]  ⁹ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.

[19:7]  ⁹ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).