Wahyu 7:10

7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ¹ 

to the one seated on the throne, and to the Lamb!”

Wahyu 10:3

10:3 Then ²  he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices.

Wahyu 5:2

5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?”

Wahyu 19:17

19:17 Then ³  I saw one angel standing in ⁴  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁵ 

“Come, gather around for the great banquet ⁶  of God,

Wahyu 18:18

18:18 and began to shout ⁷  when they saw the smoke from the fire that burned her up, ⁸  “Who is like the great city?”

Wahyu 7:2

7:2 Then ⁹  I saw another angel ascending from the east, ¹⁰  who had ¹¹  the seal ¹²  of the living God. He ¹³  shouted out with a loud voice to the four angels who had been given permission ¹⁴  to damage the earth and the sea: ¹⁵ 

Wahyu 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 

Wahyu 14:15

14:15 Then ²⁰  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ²¹  your sickle and start to reap, ²²  because the time to reap has come, since the earth’s harvest is ripe!”

Wahyu 6:10

6:10 They ²³  cried out with a loud voice, ²⁴  “How long, ²⁵  Sovereign Master, ²⁶  holy and true, before you judge those who live on the earth and avenge our blood?”

Wahyu 19:3

19:3 Then ²⁷  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ²⁸ 

Wahyu 14:18

14:18 Another ²⁹  angel, who was in charge of ³⁰  the fire, came from the altar and called in a loud voice to the angel ³¹  who had the sharp sickle, “Use ³²  your sharp sickle and gather ³³  the clusters of grapes ³⁴  off the vine of the earth, ³⁵  because its grapes ³⁶  are now ripe.” ³⁷ 

Wahyu 14:7

14:7 He declared ³⁸  in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

Wahyu 14:9

14:9 A ³⁹  third angel ⁴⁰  followed the first two, ⁴¹  declaring ⁴²  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Wahyu 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,

Wahyu 16:1

The Bowls of God’s Wrath

16:1 Then ⁴³  I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” ⁴⁴ 

Wahyu 19:6

The Wedding Celebration of the Lamb

19:6 Then ⁴⁵  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: ⁴⁶ 

“Hallelujah!

For the Lord our God, ⁴⁷  the All-Powerful, ⁴⁸  reigns!

Wahyu 8:13

8:13 Then ⁴⁹  I looked, and I heard an ⁵⁰  eagle ⁵¹  flying directly overhead, ⁵²  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ⁵³ 

Wahyu 14:8

14:8 A ⁵⁴  second ⁵⁵  angel ⁵⁶  followed the first, ⁵⁷  declaring: ⁵⁸  “Fallen, fallen is Babylon the great city! ⁵⁹  She made all the nations ⁶⁰  drink of the wine of her immoral passion.” ⁶¹ 

Wahyu 18:19

18:19 And they threw dust on their heads and were shouting with weeping and mourning, ⁶² 

“Woe, Woe, O great city –

in which all those who had ships on the sea got rich from her wealth –

because in a single hour she has been destroyed!” ⁶³ 

Wahyu 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ⁶⁴  of God is among human beings. ⁶⁵  He ⁶⁶  will live among them, and they will be his people, and God himself will be with them. ⁶⁷ 

Wahyu 4:8

4:8 Each one of the four living creatures had six wings ⁶⁸  and was full of eyes all around and inside. ⁶⁹  They never rest day or night, saying: ⁷⁰ 

“Holy Holy Holy is the Lord God, the All-Powerful, ⁷¹ 

Who was and who is, and who is still to come!”

Wahyu 5:13

5:13 Then ⁷²  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁷³ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁷⁴  forever and ever!”

Wahyu 6:3

6:3 Then ⁷⁵  when the Lamb ⁷⁶  opened the second seal, I heard the second living creature saying, “Come!”

Wahyu 6:7

6:7 Then ⁷⁷  when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!”

Wahyu 5:12

5:12 all of whom ⁷⁸  were singing ⁷⁹  in a loud voice:

“Worthy is the lamb who was killed ⁸⁰ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

Wahyu 6:1

The Seven Seals

6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, ⁸¹  “Come!” ⁸² 

Wahyu 6:5

6:5 Then ⁸³  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ⁸⁴  I looked, ⁸⁵  and here came ⁸⁶  a black horse! The ⁸⁷  one who rode it ⁸⁸  had a balance scale ⁸⁹  in his hand.

Wahyu 10:6

10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! ⁹⁰ 

Wahyu 11:15

The Seventh Trumpet

11:15 Then ⁹¹  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, ⁹² 

and he will reign for ever and ever.”

Wahyu 18:10

18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ⁹³  has come!”

Wahyu 6:16

6:16 They ⁹⁴  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, ⁹⁵ 

Wahyu 4:1

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ⁹⁶  a door standing open in heaven! ⁹⁷  And the first voice I had heard speaking to me ⁹⁸  like a trumpet ⁹⁹  said: “Come up here so that ¹⁰⁰  I can show you what must happen after these things.”

Wahyu 12:10

12:10 Then ¹⁰¹  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ¹⁰²  of his Christ, ¹⁰³  have now come,

because the accuser of our brothers and sisters, ¹⁰⁴ 

the one who accuses them day and night ¹⁰⁵  before our God,

has been thrown down.

Wahyu 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!”

Wahyu 10:4

10:4 When the seven thunders spoke, I was preparing to write, but ¹⁰⁶  just then ¹⁰⁷  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.”

Wahyu 16:17

16:17 Finally ¹⁰⁸  the seventh angel ¹⁰⁹  poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!”

Wahyu 18:4

18:4 Then ¹¹⁰  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues,

Wahyu 6:6

6:6 Then ¹¹¹  I heard something like a voice from among the four living creatures saying, “A quart ¹¹²  of wheat will cost a day’s pay ¹¹³  and three quarts of barley will cost a day’s pay. But ¹¹⁴  do not damage the olive oil and the wine!”

Wahyu 13:4

13:4 they worshiped the dragon because he had given ruling authority ¹¹⁵  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ¹¹⁶ 

Wahyu 15:3

15:3 They ¹¹⁷  sang the song of Moses the servant ¹¹⁸  of God and the song of the Lamb: ¹¹⁹ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ¹²⁰ 

Just ¹²¹  and true are your ways,

King over the nations! ¹²² 

Wahyu 18:21

18:21 Then ¹²³  one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,

“With this kind of sudden violent force ¹²⁴ 

Babylon the great city will be thrown down ¹²⁵ 

and it will never be found again!

[7:10]  ¹ tn The dative here has been translated as a dative of possession.

[10:3]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[19:17]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁴ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁵ 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]  ⁶ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[18:18]  ⁷ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ⁸ tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[7:2]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ¹⁰ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  ¹¹ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ¹² tn Or “signet” (L&N 6.54).

[7:2]  ¹³ 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.

[7:2]  ¹⁴ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ¹⁵ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:2]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.

[14:15]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ²¹ tn Grk “Send out.”

[14:15]  ²² tn The aorist θέρισον (qerison) has been translated ingressively.

[6:10]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ²⁴ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ²⁵ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ²⁶ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[19:3]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ²⁸ tn Or “her smoke ascends forever and ever.”

[14:18]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ³⁰ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ³¹ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ³² tn Grk “Send.”

[14:18]  ³³ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ³⁴ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ³⁵ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ³⁶ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ³⁷ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:7]  ³⁸ tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:9]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ⁴⁰ tn Grk “And another angel, a third.”

[14:9]  ⁴¹ tn Grk “followed them.”

[14:9]  ⁴² tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[16:1]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ⁴⁴ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[19:6]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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.”

[8:13]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ⁵⁰ tn Grk “one eagle.”

[8:13]  ⁵¹ tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ⁵² tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ⁵³ tn Grk “about to sound their trumpets,” but this is redundant in English.

[14:8]  ⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ⁵⁵ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ⁵⁶ tn Grk “And another angel, a second.”

[14:8]  ⁵⁷ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:8]  ⁵⁸ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ⁵⁹ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ⁶⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ⁶¹ tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).

[18:19]  ⁶² tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.

[18:19]  ⁶³ tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[21:3]  ⁶⁴ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ⁶⁵ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ⁶⁶ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ⁶⁷ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[4:8]  ⁶⁸ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ⁶⁹ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ⁷⁰ tn Or “They never stop saying day and night.”

[4:8]  ⁷¹ 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.”

[4:8]  sn A quotation from (or an allusion to) Isa 6:3.

[5:13]  ⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁷³ tn Grk “saying.”

[5:13]  ⁷⁴ tn Or “dominion.”

[6:3]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  ⁷⁶ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.

[6:7]  ⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:12]  ⁷⁸ 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]  ⁷⁹ tn Grk “saying.”

[5:12]  ⁸⁰ tn Or “slaughtered”; traditionally, “slain.”

[6:1]  ⁸¹ tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ⁸² tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

[6:5]  ⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ⁸⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ⁸⁵ 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]  ⁸⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ⁸⁸ tn Grk “the one sitting on it.”

[6:5]  ⁸⁹ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[10:6]  ⁹⁰ tn On this phrase see BDAG 1092 s.v. χρόνος.

[11:15]  ⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:10]  ⁹³ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[6:16]  ⁹⁴ 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.

[6:16]  ⁹⁵ tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

[4:1]  ⁹⁶ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:1]  ⁹⁷ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ⁹⁸ 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.”

[4:1]  ⁹⁹ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ¹⁰⁰ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

[12:10]  ¹⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ¹⁰² tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ¹⁰³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ¹⁰⁴ 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]  ¹⁰⁵ tn Or “who accuses them continually.”

[10:4]  ¹⁰⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ¹⁰⁷ tn The words “just then” are not in the Greek text, but are implied.

[16:17]  ¹⁰⁸ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ¹⁰⁹ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[18:4]  ¹¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[6:6]  ¹¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ¹¹² tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”

[6:6]  ¹¹³ tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”

[6:6]  ¹¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:4]  ¹¹⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ¹¹⁶ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[15:3]  ¹¹⁷ tn Here καί (kai) has not been translated.

[15:3]  ¹¹⁸ tn See the note on the word “servants” in 1:1.

[15:3]  ¹¹⁹ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ¹²⁰ 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.”

[15:3]  ¹²¹ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ¹²² tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[18:21]  ¹²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:21]  ¹²⁴ tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.

[18:21]  ¹²⁵ sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.