Revelation 19:6

Rev 19:6-8. And I heard, &c. — Upon this order from the oracle, the whole church, in obedience to it, began to praise God with loud voices; which might be compared to the sound of many waters, or of mighty thunderings, saying, Alleluia, for the Lord God omnipotent — The Almighty Maker and Upholder of universal nature; reigneth — Among men, more eminently and gloriously than ever before. Let us be glad, &c. — Χαιρωμεν και αγαλλιωμεθα, let us rejoice and exult with transport, and ascribe to him the glory which is so justly due; for the marriage of the Lamb is come — Is near at hand, and will be speedily solemnized. His true church, his faithful servants, are now about to receive public and peculiar marks of his affection in a state of happiness and dignity suitable to their relation to him. The ancient prophets frequently express the favour of God to his people by the affection of a bridegroom to his spouse. See Isa 62:5; Hos 2:19-20; Zep 3:17. And the Church of Christ in the New Testament is often represented under the same similitude of a bride. See Rom 7:4; 2Co 11:2; Eph 5:25, &c. And as marriages used to be celebrated with great joy, this is a proper emblem to show the state of prosperity and happiness to which God will raise his church, after all its sufferings for the sake of truth and righteousness. And his wife hath made herself ready — Even while upon earth, being acquitted from all guilt, purified from all pollution, and adorned with all those graces and virtues which are most excellent in themselves, and most agreeable to him. As if he had said, She is not a harlot tainted with idolatry, but a spouse prepared for her heavenly husband. And to her was granted — By God, from whom all her good qualities proceed; that she should be arrayed in fine linen — Expressive of her purity and holiness; for the fine linen is an emblem of the righteousness of the saints — Including both their justification and sanctification. Thus St. Paul, (Ephesians 5.,) Christ gave himself for his church, that he might sanctify and cleanse it, and present it to himself a glorious church, not having spot, or wrinkle, or any such thing.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

19:6-8 The focus of the final thunderous Praise the Lord! is that God reigns as the Almighty in complete supremacy (see 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:15; 21:22).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev_19:6-8. The final chorus, which is likewise opened with hallelujah, passing by the judgment in which already the adorable glory of God has been occupied, points forward especially to the marriage of the Lamb, and, therefore, to the revelation of the glory of God, wherebyafter all enemies have been judgedbelievers are to be beatified. Thus, therefore, the point carried to the full end appears in the pause in the Apocalyptic development marked by the ascriptions of praise (Rev_19:1 sqq.).

ὡς φωνὴν, κ.τ.λ. The explanation given at Rev_19:1 is here established by the fact that the comparison is satisfied not with the ὄχλ. πολλ., but introduces still other things in the same sense.[4038]

λέγοντες. The nom. stands still more out of construction than the ace. See Critical Notes, and cf. Rev_4:1, Rev_5:13.

ὅτι ἐβασίλευσεν. The ὅτι specifying the reason as in Rev_19:2. On the conception ἐβασίλ., cf. Rev_11:17.

ὅτι ἧλθεν ὁ γάμος του ἀρνίου. As the foundation of the present joy, this is likewise to be understood proleptically, like the ἡλθεν, Rev_11:18.[4039] So, correctly, De Wette.[4040] Vitr. is mistaken in his opinion of the state of affairs described, as he even states that the expression ὁ γάμος τοῦ ἀρνίου is synonymous with τὸ δεῖπνον τοῦ γάμου τ. ἀρν., in order that both may in the same way[4041] refer to the glorious state of the Church still to be expected within this temporal life. In the directly opposite interest, Züll. reaches the statement that ὁ γάμος τοῦ ἀρνίου is like τὸ δεῖπν. τ. γάμ. τ. ἀρν., and that both expressions designate, not the future marriage itself,[4042] but the preliminary festival of the Messiahs marriage, i.e., the one thousand years reign.[4043] But the marriage of the Lamb with his bride, i.e., the entire assembly of believers,[4044] is, in fact, nothing else than the distribution of the eternal reward of grace on the part of the coming Lord to his believers, who then enter with Him into the full glory of the heavenly life.[4045] What the final promises of the epistles, chs. 2 and 3, proclaim under various figures with respect to individuals,[4046] is represented as pertaining to the entire Church as the bride of the coming Lord, under the figure of the marriage of the Lamb, and, therefore, as the most intimate and eternally uninterrupted fellowship with Him who has redeemed the Church with his own blood.[4047] An application to individuals follows also in Rev_19:9. The proleptical (ὴλθεν, ἡτοίμασεν, ἐδόθη) allusion to the blessed fulfilment of the mystery of God,[4048] that has now not yet, in fact, occurred, is here the more suitable in the mouths of the heavenly beings, since, in fact, an act already of the final judgmentviz., the destruction of the great harlothas been executed, and, consequently, the actual beginning of that fulfilment has been made.

ἠ γννὴ αὐτ. The expression is entirely appropriate to the bride,[4049] so that the alteration ἡ νύμφη αὐτ.[4050] appears groundless.

ἡτοίμασεν ἑαυτήν. As becomes the bride who with joy awaits the coming of her bridegroom.[4051] An important part of her is expressly emphasized in Rev_19:8, in conformity with the figure ΚΑῚ ἘΔΌΘΗ ΑὙΤῇ, Κ.Τ.Λ., and then interpreted by John, ΤῸ ΓᾺΡ ΒΎΣΣΙΝΟΝ, Κ.Τ.Λ.

On ἘΔΌΘΗ ΑὐΤῆ ἽΝΑ, cf. Rev_6:4.

ΒΎΣΣ. ΛΑΜΠΡῸΝ ΚΑΘΑΡΌΝ. Excellently, Grot.: You see here the dignified garb, as that of a matron, not ostentatious, like that of the harlot previously described. That really distinct references are intended by ΛΑΜΠΡΌΝ and ΚΑΘΑΡΌΝ,[4052] is not to be inferred at all events from the interpretation that follows. Cf. also Rev_7:14. Meanwhile, it is in itself correct to distinguish the negative innocency of the life from the positive practice of virtue.

ΤᾺ ΔΙΚΑΙΏΜΑΤΑ ΤῶΝ ἉΓΊΩΝ ἘΣΤΊΝ. Cf. a similar interpretation, Rev_5:8. The form of the expression,[4053] and the real parallel,[4054] suggest only just deeds in which the saints have maintained their fidelity. On the contrary, Ew. ii.: declaration of righteousness; also Meyer, on Rom_5:16 : the divine sentence of justification which the saints have received. But the plural form resists this mode of exposition, which, so far as the subject itself is concerned, refers to the writer of the Apocalypse a thought of so peculiarly a Pauline stamp as does not occur elsewhere in the Apoc. Of course, an allusion to the grace bestowed by God, as the ground and source of the δικαιώματα belonging to the saints, is contained in a delicate way in the ἘΔΌΘΗ ΑὐΤῇ ἽΝΑ, Κ.Τ.Λ.; but just this reference to the Divine giving prevents us, on the other hand, from defining the ΔΙΚΑΙὩΜΑΤΑ as a Divine activity, but allows us to think only of the just deeds of saints.[4055] In this result Gebhardt[4056] and Klief. also harmonize. [See Note LXXXIV., p. 461.]

[4038] Cf. Rev_1:15.

[4039] Cf. Rev_14:7.

[4040] Cf. also Hengstenb.

[4041] Cf. Rev_21:9 sqq.

[4042] Rev_21:9 sqq.

[4043] Rev_20:4 sqq.

[4044] Rev_21:9. Rev_22:17. Cf. Rev_12:1; Isa_54:1 sqq.; Hos_2:19 sq.; Eze_16:7 sqq.; Eph_5:25.

[4045] Cf. Rev_11:18, Rev_22:12.

[4046] Cf. especially Rev_3:20.

[4047] Cf. Rev_5:6; Rev_5:9, Rev_7:17, Rev_14:1.

[4048] Cf. Rev_10:7.

[4049] Gen_29:20; Deu_22:24; Mat_1:20.

[4050] א. Cf. Rev_21:9.

[4051] Cf. Rev_22:17, Rev_21:2; Mat_25:10 : αἱ ἔτοιμοι.

[4052] Hengstenb.: The brilliant glory of a virtuous life, and spotless purity from sins.

[4053] Cf. Rev_15:4.

[4054] Cf. Rev_14:4 sq.

[4055] Cf. the ἀδικήματα, Rev_18:5.

[4056] p. 176.

NOTES BY THE AMERICAN EDITOR

LXXXIV. Rev_19:8. τὰ δικαιώματα τῶν ἁγίων

Some of the older Protestant interpreters explain the plural δικαιώματα, as determined by the fact that it comprises the two righteousnesses of the believer, the imputed righteousness of Christ and his own inherent righteousness. So Forbes in Pooles Synopsis. Calov. also, upon the ground that the imputation of Christs righteousness to the believer will never cease. Others, like Cluverus, maintain that each saint has a δικαίωμα; and, therefore, there are δικαιώματα, because there are many saints. So Alford: The plural is probably distributive, implying not many δικαιώματα to each one, as if they were merely good deeds, but one δικαίωμα to each of the saints, enveloping him as in a pure white robe of righteousness. John Gerhard (L. C., viii. 167) also adopts the distributive use of the plural, although referring it to imputed righteousness. Philippi (Kirch. Glaubenslehre, v. 1, 252), however, concurs with Düsterdieck: The right deeds of the saints are the robe of fine linen, to be clothed in which is granted them (Rev_19:8).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 19:6 . S ingeniously but awkwardly punctuates after “Hallelujah,” connecting ὅτι κ . τ . λ ., with the subsequent χαίρωμεν . ἐβασίλευσε κ . τ . λ . A sublimated version of the old watchword ΚΥΡΙΟΣ ΑΥΤΟΣ ΒΑΣΙΛΕΥΣ ΗΜΩΝ which had been the rallying cry of pious Jews and especially of the Pharisees ( e.g. , Ps. Sol. 17:1, 2, 38, 51, 2:34 36, 5:20, 21) during the conflict with Roman aggression. This divine epithalamium is the last song of praise in the Apocalypse. At this point also the writer reverts for a moment to the Lamb, absent since Rev 17:14 from his pages, and absent again till Rev 21:9 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Without the Temple in heaven.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

many waters--Contrast the "many waters" on which the whore sitteth (Rev 17:1). This verse is the hearty response to the stirring call, "Alleluia! Praise our God" (Rev 19:4-5).

the Lord God omnipotent--Greek, "the Omnipotent."

reigneth--literally, "reigned": hence reigneth once for all. His reign is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized. Her overthrow now clears the way for His advent to reign; therefore, not merely Rome, but the whole of Christendom in so far as it is carnal and compromised Christ for the world, is comprehended in the term "harlot." The beast hardly arises when he at once "goeth into perdition": so that Christ is prophetically considered as already reigning, so soon does His advent follow the judgment on the harlot.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. The voice of a great multitude] This is the catholic or universal Church of God gathered from among the Gentiles.

The Lord God Omnipotent reigneth.] Εβασιλευσε Κυριος ὁ Θεος ὁ παντοκρατωρ. Many excellent MSS., most of the versions, with Andreas and Arethas, the two most ancient commentators on this book, add ημων, our, after ο θεος and according to this the text reads emphatically thus: OUR Lord God, the Almighty, reigneth. What consolation to every genuine Christian that HIS Lord and God is the Almighty, and that this Almighty never trusts the reins of the government of the universe out of his hands! What therefore has his Church to fear?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. great multitude] Rev_19:1, where the words rendered “much people” are the same.

many waters] Rev_1:15, Rev_14:2.

mighty thunderings] Rev_6:1, Rev_14:2.

the Lord God Omnipotent] Read, the Lord our God: and the last word is that usually rendered “Almighty”—rather a name “the Almighty” than an epithet—see on Rev_1:8.

reigneth] The only translation that will give the sense without cumbrousness; though “hath taken the kingdom” might express the tense of the original more accurately.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I heard, as it were, the voice of a great multitude,.... Even of all the servants of the Lord, and them that fear him, small and great; a vast multitude of converted Jews and Gentiles, in the several parts of the world, who in answer to the voice out of the throne, which came with great power and energy, lift up their voices in praise to God, both for their own conversion, and for the downfall of Babylon:

and as the voice of many waters: falling down in a descent, or in rough and rocky places, which make a great noise, and is heard afar off; and such must be the united voice of so great a multitude of converts as will be gathered together everywhere at this time: the same metaphor is used of the voice of Christ in Rev 1:15

and as the voice of mighty thunderings; violent claps of it, which are sometimes so loud that they rend the very heavens, and strike the inhabitants of the earth with the utmost consternation: these are the same voices which will be heard in the church when the seventh angel sounds his trumpet, Rev 11:15

saying, Alleluia; or praise ye the Lord; they will call upon one another to celebrate the praises of God, on account of the above things, in the same manner, and using the same word the people in heaven, and the four and twenty elders and four living creatures, do; and this is the fourth time the word is used in this context, and confirms the observation that has been made, that this vision refers to the conversion of the Jews, which will quickly follow the destruction of Rome: and the Jews themselves have a notion, that when Rome is destroyed the Messiah will come; and so he will in his spiritual reign. They say (o),

"our redemption will be immediately upon the destruction of Rome.''

And again (p),

"the root of our redemption depends upon the destruction of Rome.''

The reason for their saying "hallelujah" follows,

for the Lord God omnipotent reigneth; by whom is meant the Lord Jesus Christ, who is Lord of all, and God over all, blessed for ever, and is the Almighty; and though he was set up as King over the holy hill of Zion, and has reigned over the church in every age, and came as King into this world, though his kingdom was not of it, and at his resurrection was declared Lord and Christ, and his kingdom was then more manifest, and he has ever since displayed his kingly power in defending his church, and defeating the enemies of it; yet now will he reign more visibly and gloriously, his kingdom will be enlarged from one end of the earth to the other, and he will be King over all the earth, which will occasion great joy to Jews and Gentiles; see Psa 47:1 and See Gill on Rev 11:17.

(o) Tzeror Hammor, fol. 148. 1. (p) Tzeror Hammor, fol. 163. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.

Ver. 6. And I heard as it were the voice] See how morigerous the saints are, and ready-hearted to obey God. No sooner are they bidden to praise God, but they are at it, dicto citius. See the like Psa 27:8.

Saying, Alleluia] This was the Hosanna Rabba, as the Jews call it; the victoria Halleluiatica, as the old Britons called their victory over the Saxons. The story is this. Under the conduct of Germanus (here in Britain), who came over from France to subdue the Pelagian heresy (which then prevailed among us), against a mighty army of Saxons and Picts, the Britons prevailed only by the three times pronouncing the word Hallelujah; which voice echoing and redoubling from the acclamation of his followers among the mountains, near to which the enemy had encamped, frightened them and won the conquest, upon which it was called victoria Halleluiatica. (Dr Ussier, de Brit. Eccles. Primord. p. 332.)

Reigneth] i.e. He now maketh it appear that he reigneth, which Averroes and some other of the world’s wizards doubted, yea, denied; because they saw bad men prosper, good men suffer.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And I heard as it were the voice of a great multitude - In Rev 19:1 he says that he “heard a great voice of much people”; here he says he “heard as it were a voice of a great multitude.” That is, in the former case he heard a shout that he at once recognized as the voice of a great multitude of persons; here he says that he heard a sound not distinctly recognized at first as such, but which resembled such a shout of a multitude. In the former case it was distinct; here it was confused - bearing a resemblance to the sound of roaring waters, or to muttering thunder, but less distinct than the former. This phrase would imply:

(a)A louder sound; and,

(b)That the sound was more remote, and therefore less clear and distinct.

And as the voice of many waters - The comparison of the voices of a host of people with the roar of mighty waters is not uncommon in the Scriptures. See the notes on Isa 17:12-13. So in Homer:

“The monarch spoke, and straight a murmur rose,

Loud as the surges when the tempest blows;

That dash’d on broken rocks tumultuous roar,

And foam and thunder on the stony shore.”

And as the voice of mighty thunderings - The loud, deep, heavy voice of thunder. The distant shouts of a multitude may properly be represented by the sound of heavy thunder.

Saying, Alleluia - See the notes on Rev 19:1. This is the fourth time in which this is uttered as expressive of the joy of the heavenly hosts in view of the overthrow of the enemies of the church. The occasion will be worthy of this emphatic expression of joy.

For the Lord God omnipotent reigneth - Yahweh - God Almighty - the true God. The meaning is, that as the last enemy of the church is destroyed, he now truly reigns. This is the result of his power, and therefore it is proper that he should be praised as the “omnipotent” or “Almighty God” - for he has shown that he can overcome all his enemies, and bring the world to his feet.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The voice of a great multitude. Menochius applies this voice to the multitude of Angels and saints, which from its strength may be compared to the voice of rushing waters, and because of the terror with which it strikes the wicked. Pastorini understands by this voice of many waters, the voices of many Angels that preside over the nations, denoted by waters, which had all before groaned under the tyranny of antichrist; and the voice of great thunders, that of the Angel who presides over fire, which, as employed in military engines, by its explosion resembles thunder. It must be observed that the latter author refers it to the last stage of the world.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By this multitude most understand the church. Some understand the Jews as well as the Gentiles, supposing that they shall be before this time converted and added to the church. Others think their conversion is the marriage spoken of in the next verse. The saints do not rejoice in the ruin of their adversaries, but in the glory of God advanced by it, and as his kingdom is by it promoted.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. The responsive song has now come to a climax. First, there was a great voice from heaven; then, a repeat; third, a response from the elders; fourth, a response from the throne; and last, this universal voice as of waters and thunderings, in which the seer is drowned.

Reigneth—Aorist, has reigned. That is, has acted the king—has decisively ruled in destroying the harlot; for that is the theme of all these responsive chants.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And I heard as it were the voice of a great multitude. This is the response to the invitation just uttered in ver. 5. Again "the voice of a multitude," as in ver. 1. And as the voice of many waters. That is, in its suggestiveness of great power and magnitude. (cf. Rev_1:15 Rev_14:2 Psa_93:3 Jer_51:16) And as the voice of mighty thunderings, saying. A repetition of the idea contained in the preceding clause. The case of the participle is doubtful; A, P, and others have legontwn ; many cursives a has legontav ; legouswn ; the nominative legontev is found in B and others. Alleluia: for the Lord God omnipotent reigneth. (On "Hallelujah," see ver. 1) These words connect the present passage with Rev_17:14. They exhibit, as it were, the culminating reason for this adoration of God. He has exhibited his almighty power in the overthrow of Babylon, who said, "I sit a queen;" and in the overthrow (which has yet to be narrated more fully) of the kings of the earth.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And I heard the voice of a great multitude. So all his servants did praise him. The Almighty reigneth - More eminently and gloriously than ever before.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

In the former verses an exhortation was given to all the saints to abound in the duty of thanksgiving; here we find them unanimously addressing themselves to the practice and peformance of that duty; and accordingly they are called here a great multitiude, their voice like many waters for unity, and like mighty thunderings, denoting that zeal and fervour which is in their thanksgivings.

Where note, How exceedingly the church doth rejoice and triumph, not so much in Babylon’s ruin, as in the glory of God advanced, and as his own kingdom is promoted by it.

Observe, 2. A superadded ground and reason for this extraordinary joy and rejoicing, For the marriage of the Lamb is come, and his wife hath made herself ready.

By the marriage of the Lamb, Mr. Mede and Dr. More do understand the conversion of the Jews; by the Lamb’s wife, the nation of the Jews, so called in regard of that relation which they stand in to God, by virtue of the covenant; and she is said to have made herself ready, namely, by the wedding-garment of faith, to accept of her formerly despised Bridegroom.

Note, That it is probably conjectured by some, that the conversion of the Jews shall soon follow the destruction of antichrist, for his idolatry and persecution are great scandals to the Jews, and mighty stumbling-blocks in the way of their conversion.

And whereas it is added, That it was granted to her to be arrayed in fine linen, the words do seem to import, that the Jews shall in due time be brought in to be clothed with it, and that an holy emulation shall be found between the Gentiles and them, which shall most and best adorn the profession of the gospel.

From the whole note, How the church is called Christ’s wife. Christ and she are here betrothed to each other, but at the great day the marriage will be consummated.

Note farther, The church’s spiritual nakedness in herself considered, It was granted to her to be arrayed in fine linen; she had it not of herself, but it was put on by Christ; he decks and dresses his own bride with the ornaments of grace here, and glory hereafter, that he may present it to himself a glorious church, without spot or wrinkle, holy, and without blemish.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

6, 7. I heard … a great multitude. This is in response to the call from the throne. The Lord God omnipotent reigneth. This is demonstrated in the overthrow of the wicked.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Then I heard what sounded like the voice of a great number of people, like the roar of many waters, and like loud crashes of thunder

John speaks of what he is hearing as if it were like the sound made by a very large crowd of people, a large body of rushing water, and very loud thunder. (See: Simile)

Hallelujah

This word means "Praise God" or "Let us praise God." See how you translated this in Revelation 19:1.

For the Lord

"Because the Lord"

translationWords

voice

water

lord

reign

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6–9. THE PROCLAMATION OF THE MARRIAGE OF THE LAMB

6. ὡς φωνήν. 1* Primas[704] omit ὡς.

[704] Primasius, edited by Haussleiter.

ὄχλου πολλοῦ. Primas[705] tubarum multarum. So Amb. Aut[706], Beat[707] quasi vocem tubae magnae.

[705] Primasius, edited by Haussleiter.

[706] Aut. Ambrosius Autpertus or Ansbertus.

[707] Beatus, quoted by Haussleiter.

λεγόντων. א λεγούσων, B2 λέγοντες.

δῶμεν. Lach[708] reads δώσομεν with אcA.

[708] Lachmann’s larger edition.

6. ὄχλου πολλοῦ. Rev 19:1.

ὑδάτων πολλῶν. Rev 1:15, Rev 14:2.

βροντῶν ἰσχυρῶν. Rev 6:1, Rev 14:2.

ἐβασίλευσεν. The aorist is quite appropriate though quite untranslateable. By destroying Babylon which reigned over all kings, God took the Kingdom and is glorified for this act. R. V[748] rightly retains the present of A. V[749]

[748] Revised Version.

[749] Authorised Version.

ὁ παντοκράτωρ. Rather a name than an epithet, see on Rev 1:8.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.