5:11 Then 5 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 6 number was ten thousand times ten thousand 7 – thousands times thousands –
6:5 Then 8 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 9 I looked, 10 and here came 11 a black horse! The 12 one who rode it 13 had a balance scale 14 in his hand.
16:1 Then 30 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.” 31
18:4 Then 32 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,
19:6 Then 33 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: 34
“Hallelujah!
For the Lord our God, 35 the All-Powerful, 36 reigns!
1 tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
2 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
3 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).
4 tn Or “come on.”
5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
6 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.
7 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.
8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
9 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
10 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
11 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
13 tn Grk “the one sitting on it.”
14 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
15 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
16 tn Grk “who were sealed.”
17 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
18 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
20 tn The words “just then” are not in the Greek text, but are implied.
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
22 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
23 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.”
24 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
25 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
27 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.
28 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
29 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
31 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
34 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.”
35 tc Several
36 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.”
37 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
38 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).
39 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
40 tc ‡ Most