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 2:8

To the Church in Smyrna

2:8 “To ³  the angel of the church in Smyrna write the following: ⁴ 

“This is the solemn pronouncement of ⁵  the one who is the first and the last, the one who was dead, but ⁶  came to life:

Revelation 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ⁷  will in no way be harmed by the second death.’

Revelation 3:21

3:21 I will grant the one ⁸  who conquers ⁹  permission ¹⁰  to sit with me on my throne, just as I too conquered ¹¹  and sat down with my Father on his throne.

Revelation 5:1

The Opening of the Scroll

5:1 Then ¹²  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ¹³  and sealed with seven seals. ¹⁴ 

Revelation 11:3

11:3 And I will grant my two witnesses authority ¹⁵  to prophesy for 1,260 days, dressed in sackcloth.

Revelation 13:18

13:18 This calls for wisdom: ¹⁶  Let the one who has insight calculate the beast’s number, for it is man’s number, ¹⁷  and his number is 666. ¹⁸ 

Revelation 21:5

21:5 And the one seated on the throne said: “Look! I am making all things new!” Then ¹⁹  he said to me, “Write it down, ²⁰  because these words are reliable ²¹  and true.”

[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.”

[2:8]  ³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:8]  ⁴ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:8]  ⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:8]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

[2:11]  ⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ⁷ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ⁸ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ⁹ tn Grk “I will give [grant] to him.”

[3:21]  ¹⁰ tn Or “have been victorious”; traditionally, “have overcome.”

[5:1]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:1]  ¹⁰ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

[5:1]  ¹¹ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

[11:3]  ¹¹ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[13:18]  ¹³ tn Grk “Here is wisdom.”

[13:18]  ¹⁴ tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”

[13:18]  ¹⁵ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[21:5]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[21:5]  ¹⁶ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:5]  ¹⁷ tn Grk “faithful.”