Revelation 5:13

5:13 Then ¹  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ² 

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

be praise, honor, glory, and ruling power ³  forever and ever!”

Revelation 12:10

12:10 Then ⁴  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ⁵  of his Christ, ⁶  have now come,

because the accuser of our brothers and sisters, ⁷ 

the one who accuses them day and night ⁸  before our God,

has been thrown down.

Revelation 13:2

13:2 Now ⁹  the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The ¹⁰  dragon gave the beast ¹¹  his power, his throne, and great authority to rule. ¹² 

Revelation 18:3

18:3 For all the nations ¹³  have fallen ¹⁴  from

the wine of her immoral passion, ¹⁵ 

and the kings of the earth have committed sexual immorality with her,

and the merchants of the earth have gotten rich from the power of her sensual behavior.” ¹⁶ 

Revelation 20:6

20:6 Blessed and holy is the one who takes part ¹⁷  in the first resurrection. The second death has no power over them, ¹⁸  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

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

² tn Grk “saying.”

³ tn Or “dominion.”

⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁵ tn Or “the right of his Messiah to rule.” See L&N 37.35.

⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

⁷ 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.

⁸ tn Or “who accuses them continually.”

⁹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

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

¹¹ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

¹² tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

¹³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

¹⁴ tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

¹⁵ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

¹⁶ tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.

¹⁷ tn Grk “who has a share.”

¹⁸ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.