Wahyu 8:5

8:5 Then ¹  the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, ²  flashes of lightning, and an earthquake.

Wahyu 9:19

9:19 For the power ³  of the horses resides ⁴  in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.

Wahyu 12:11

12:11 But ⁵  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁶  so much that they were afraid to die.

Wahyu 13:7

13:7 The beast ⁷  was permitted to go to war against the saints and conquer them. ⁸  He was given ruling authority ⁹  over every tribe, people, ¹⁰  language, and nation,

Wahyu 16:15

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ¹¹  his clothes so that he will not have to walk around naked and his shameful condition ¹²  be seen.) ¹³ 

[8:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ² tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[9:19]  ³ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ⁴ tn Grk “is.”

[12:11]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁶ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[13:7]  ⁷ tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:7]  ⁸ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ¹⁰ tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[16:15]  ¹¹ tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”

[16:15]  ¹² tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

[16:15]  ¹³ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.