Revelation 3:20

3:20 Listen! I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home and share a meal with him, and he with me.

Revelation 5:11-12

5:11 Then 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 number was ten thousand times ten thousand – thousands times thousands – 5:12 all of whom were singing in a loud voice:

“Worthy is the lamb who was killed

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

Revelation 7:2

7:2 Then 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 

Revelation 10:4

10:4 When the seven thunders spoke, I was preparing to write, but 16  just then 17  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.”

Revelation 10:8

10:8 Then 18  the voice I had heard from heaven began to speak 19  to me 20  again, 21  “Go and take the open 22  scroll in the hand of the angel who is standing on the sea and on the land.”

Revelation 11:12

11:12 Then 23  they 24  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 25  went up to heaven in a cloud while 26  their enemies stared at them.

Revelation 14:7

14:7 He declared 27  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!”

Revelation 14:9

14:9 A 28  third angel 29  followed the first two, 30  declaring 31  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Revelation 16:1

The Bowls of God’s Wrath

16:1 Then 32  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.” 33 

Revelation 18:2

18:2 He 34  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She 35  has become a lair for demons,

a haunt 36  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. 37 

Revelation 18:4

18:4 Then 38  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,

Revelation 19:6

The Wedding Celebration of the Lamb

19:6 Then 39  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: 40 

“Hallelujah!

For the Lord our God, 41  the All-Powerful, 42  reigns!

Revelation 19:17

19:17 Then 43  I saw one angel standing in 44  the sun, and he shouted in a loud voice to all the birds flying high in the sky: 45 

“Come, gather around for the great banquet 46  of God,

Revelation 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence 47  of God is among human beings. 48  He 49  will live among them, and they will be his people, and God himself will be with them. 50 

tn Grk “Behold.”

tn Grk “come in to him.”

sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one.

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

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.

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.

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.

tn Grk “saying.”

tn Or “slaughtered”; traditionally, “slain.”

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

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

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

12 tn Or “signet” (L&N 6.54).

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.

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

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

16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

17 tn The words “just then” are not in the Greek text, but are implied.

18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

19 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

20 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.”

21 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

22 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

24 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

25 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

26 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

27 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.

28 tn Here καί (kai) has not been translated because of differences between Greek and English style.

29 tn Grk “And another angel, a third.”

30 tn Grk “followed them.”

31 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

33 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

34 tn Here καί (kai) has not been translated because of differences between Greek and English style

35 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.

36 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.”

37 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.

38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

40 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.”

41 tc Several mss (א2 P 1611 2053 2344 pc ÏK 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 ÏA) 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.

42 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

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

44 tn The precise significance of ἐν (en) here is difficult to determine.

45 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.

46 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

47 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

48 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).

49 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

50 tc ‡ Most mss (א ÏK) 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 (ÏA) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai metautwn 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.