Wahyu 1:8

1:8 “I am the Alpha and the Omega,” ¹  says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! ² 

Wahyu 16:5

16:5 Now ³  I heard the angel of the waters saying:

“You are just ⁴  – the one who is and who was,

the Holy One – because you have passed these judgments, ⁵ 

Wahyu 1:4

1:4 From John, ⁶  to the seven churches that are in the province of Asia: ⁷  Grace and peace to you ⁸  from “he who is,” ⁹  and who was, and who is still to come, ¹⁰  and from the seven spirits who are before his throne,

Wahyu 11:17

11:17 with these words: ¹¹ 

“We give you thanks, Lord God, the All-Powerful, ¹² 

the one who is and who was,

because you have taken your great power

and begun to reign. ¹³ 

Wahyu 20:8

20:8 and will go out to deceive ¹⁴  the nations at the four corners of the earth, Gog and Magog, ¹⁵  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ¹⁶ 

Wahyu 4:8

4:8 Each one of the four living creatures had six wings ¹⁷  and was full of eyes all around and inside. ¹⁸  They never rest day or night, saying: ¹⁹ 

“Holy Holy Holy is the Lord God, the All-Powerful, ²⁰ 

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

Wahyu 17:8

17:8 The beast you saw was, and is not, but is about to come up from the abyss ²¹  and then go to destruction. The ²²  inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that ²³  the beast was, and is not, but is to come.

[1:8]  ¹ tc The shorter reading “Omega” (ὦ, w) has superior ms evidence ({א¹ A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, arch kai telo" or Jh arch kai to telo"), found in א*^,2 1854 2050 2329 2351 Ï^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.

[1:8]  ² 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.”

[16:5]  ³ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ⁴ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ⁵ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[1:4]  ⁶ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:4]  ⁷ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:4]  ⁸ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

[1:4]  ⁹ tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

[1:4]  ¹⁰ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”

[11:17]  ¹¹ tn Grk “saying.”

[11:17]  ¹² 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.”

[11:17]  ¹³ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[20:8]  ¹⁴ tn Or “mislead.”

[20:8]  ¹⁵ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ¹⁶ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[4:8]  ¹⁷ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ¹⁸ 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]  ¹⁹ tn Or “They never stop saying day and night.”

[4:8]  ²⁰ 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.

[17:8]  ²¹ tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[17:8]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ²³ tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).