Revelation 5:10

5:10 You have appointed ¹  them ²  as a kingdom and priests ³  to serve ⁴  our God, and they will reign ⁵  on the earth.”

Revelation 11:15

The Seventh Trumpet

11:15 Then ⁶  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ⁷ 

and he will reign for ever and ever.”

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 19:6

The Wedding Celebration of the Lamb

19:6 Then ¹¹  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: ¹² 

“Hallelujah!

For the Lord our God, ¹³  the All-Powerful, ¹⁴  reigns!

Revelation 22:5

22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

Revelation 20:6

20:6 Blessed and holy is the one who takes part ¹⁵  in the first resurrection. The second death has no power over them, ¹⁶  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Revelation 20:4

20:4 Then ¹⁷  I saw thrones and seated on them were those who had been given authority to judge. ¹⁸  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ¹⁹  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ²⁰  came to life ²¹  and reigned with Christ for a thousand years.

[5:10]  ¹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ² tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ³ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁴ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁵ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[11:15]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ¹¹ tn Grk “saying.”

[11:17]  ¹² 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]  ¹³ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[19:6]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.”

[20:6]  ²¹ tn Grk “who has a share.”

[20:6]  ²² tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[20:4]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ²⁷ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ²⁸ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ³⁰ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”