Revelation 17:13

17:13 These kings ¹  have a single intent, and they will give their power and authority to the beast.

Revelation 19:1

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

Revelation 1:16

1:16 He held ²  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ³  face shone like the sun shining at full strength.

Revelation 4:11

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ⁴ 

Revelation 5:12

5:12 all of whom ⁵  were singing ⁶  in a loud voice:

“Worthy is the lamb who was killed ⁷ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

Revelation 7:12

7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

Revelation 11:17

11:17 with these words: ⁸ 

“We give you thanks, Lord God, the All-Powerful, ⁹ 

the one who is and who was,

because you have taken your great power

and begun to reign. ¹⁰ 

Revelation 15:8

15:8 and the temple was filled with smoke from God’s glory and from his power. Thus ¹¹  no one could enter the temple until the seven plagues from the seven angels were completed.

Revelation 18:3

18:3 For all the nations ¹²  have fallen ¹³  from

the wine of her immoral passion, ¹⁴ 

and the kings of the earth have committed sexual immorality with her,

and the merchants of the earth have gotten rich from the power of her sensual behavior.” ¹⁵ 

Revelation 3:8

3:8 ‘I know your deeds. (Look! I have put ¹⁶  in front of you an open door that no one can shut.) ¹⁷  I know ¹⁸  that you have little strength, ¹⁹  but ²⁰  you have obeyed ²¹  my word and have not denied my name.

Revelation 12:10

12:10 Then ²²  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ²³  of his Christ, ²⁴  have now come,

because the accuser of our brothers and sisters, ²⁵ 

the one who accuses them day and night ²⁶  before our God,

has been thrown down.

Revelation 13:2

13:2 Now ²⁷  the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The ²⁸  dragon gave the beast ²⁹  his power, his throne, and great authority to rule. ³⁰ 

[17:13]  ¹ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[1:16]  ² 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]  ³ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[4:11]  ³ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[5:12]  ⁴ 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]  ⁵ tn Grk “saying.”

[5:12]  ⁶ tn Or “slaughtered”; traditionally, “slain.”

[11:17]  ⁵ tn Grk “saying.”

[11:17]  ⁶ 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.”

[11:17]  ⁷ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[15:8]  ⁶ tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.

[18:3]  ⁷ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ⁸ tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  ⁹ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ¹⁰ tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.

[3:8]  ⁸ tn Grk “I have given.”

[3:8]  ⁹ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ¹⁰ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ¹¹ tn Or “little power.”

[3:8]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ¹³ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

[12:10]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ¹⁰ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ¹² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ¹³ tn Or “who accuses them continually.”

[13:2]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ¹² tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ¹³ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.