Revelation 19:6

The Wedding Celebration of the Lamb

19:6 Then ¹  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: ² 

“Hallelujah!

For the Lord our God, ³  the All-Powerful, ⁴  reigns!

Revelation 1:15

1:15 His feet were like polished bronze ⁵  refined ⁶  in a furnace, and his voice was like the roar ⁷  of many waters.

Revelation 5:4

5:4 So ⁸  I began weeping bitterly ⁹  because no one was found who was worthy to open the scroll or to look into it.

Revelation 10:11

10:11 Then ¹⁰  they ¹¹  told me: “You must prophesy again about many peoples, nations, ¹²  languages, and kings.”

Revelation 9:9

9:9 They had breastplates ¹³  like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle.

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 19:12

19:12 His eyes are like a fiery ¹⁴  flame and there are many diadem crowns ¹⁵  on his head. He has ¹⁶  a name written ¹⁷  that no one knows except himself.

Revelation 5:11

5:11 Then ¹⁸  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ¹⁹  number was ten thousand times ten thousand ²⁰  – thousands times thousands –

Revelation 8:11

8:11 (Now ²¹  the name of the star is ²²  Wormwood.) ²³  So ²⁴  a third of the waters became wormwood, ²⁵  and many people died from these waters because they were poisoned. ²⁶ 

Revelation 14:2

14:2 I also heard a sound ²⁷  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ²⁸  the sound I heard was like that made by harpists playing their harps,

Revelation 17:1

The Great Prostitute and the Beast

17:1 Then ²⁹  one of the seven angels who had the seven bowls came and spoke to me. ³⁰  “Come,” he said, “I will show you the condemnation and punishment ³¹  of the great prostitute who sits on many waters,

Revelation 7:9

7:9 After these things I looked, and here was ³²  an enormous crowd that no one could count, made up of persons from every nation, tribe, ³³  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

Revelation 8:3

8:3 Another ³⁴  angel holding ³⁵  a golden censer ³⁶  came and was stationed ³⁷  at the altar. A ³⁸  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

[19:6]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ² 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]  ³ 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]  ⁴ 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.”

[1:15]  ⁵ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.

[1:15]  ⁶ tn Or “that has been heated in a furnace until it glows.”

[1:15]  ⁷ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.

[5:4]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.

[5:4]  ¹⁰ tn Grk “much.”

[10:11]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  ¹⁴ tn The referent of “they” is not clear in the Greek text.

[10:11]  ¹⁵ tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:9]  ¹⁷ tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.

[19:12]  ²¹ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ²² tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ²³ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ²⁴ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[5:11]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ²⁶ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ²⁷ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[8:11]  ²⁹ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ³⁰ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ³¹ sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.

[8:11]  ³² tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ³³ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ³⁴ tn Grk “and many of the men died from these waters because they were bitter.”

[14:2]  ³³ tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.

[14:2]  ³⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[17:1]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ³⁸ 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.”

[17:1]  ³⁹ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[7:9]  ⁴¹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁴² tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:3]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ⁴⁶ tn Grk “having.”

[8:3]  ⁴⁷ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁴⁸ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ⁴⁹ 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.