Revelation 6:5

6:5 Then ¹  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ²  I looked, ³  and here came ⁴  a black horse! The ⁵  one who rode it ⁶  had a balance scale ⁷  in his hand.

Revelation 6:10

6:10 They ⁸  cried out with a loud voice, ⁹  “How long, ¹⁰  Sovereign Master, ¹¹  holy and true, before you judge those who live on the earth and avenge our blood?”

Revelation 10:7

10:7 But in the days ¹²  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ¹³  just as he has ¹⁴  proclaimed to his servants ¹⁵  the prophets.”

Revelation 18:2

18:2 He ¹⁶  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ¹⁷  has become a lair for demons,

a haunt ¹⁸  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ¹⁹ 

Revelation 19:17

19:17 Then ²⁰  I saw one angel standing in ²¹  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ²² 

“Come, gather around for the great banquet ²³  of God,

[6:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ² tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ³ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:5]  ⁴ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ⁶ tn Grk “the one sitting on it.”

[6:5]  ⁷ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[6:10]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ⁹ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ¹⁰ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ¹¹ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[10:7]  ¹⁵ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ¹⁶ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ¹⁷ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ¹⁸ tn See the note on the word “servants” in 1:1.

[18:2]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ²³ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  ²⁴ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  ²⁵ tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[19:17]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ³⁰ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ³¹ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ³² tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.