Greek NT with variants

1β[και]G2532{CONJ} τσκαιG2532{CONJ} μεταG3326{PREP} ταυταG5023{D-APN} ηκουσαG191{V-AAI-1S} αβωςG5613{ADV} φωνηνG5456{N-ASF} αβμεγαληνG3173{A-ASF} οχλουG3793{N-GSM} πολλουG4183{A-GSM} τσμεγαληνG3173{A-ASF} ενG1722{PREP} τωG3588{T-DSM} ουρανωG3772{N-DSM} αβλεγοντωνG3004{V-PAP-GPM} τσλεγοντοςG3004{V-PAP-GSM} αλληλουιαG239{HEB} ηG3588{T-NSF} σωτηριαG4991{N-NSF} καιG2532{CONJ} ηG3588{T-NSF} βδυναμιςG1411{N-NSF} ατσδοξαG1391{N-NSF} καιG2532{CONJ} ηG3588{T-NSF} τστιμηG5092{N-NSF} τσκαιG2532{CONJ} τσηG3588{T-NSF} ατσδυναμιςG1411{N-NSF} τσκυριωG2962{N-DSM} τστωG3588{T-DSM} τσθεωG2316{N-DSM} βδοξαG1391{N-NSF} αβτουG3588{T-GSM} αβθεουG2316{N-GSM} ημωνG2257{P-1GP} 2οτιG3754{CONJ} αληθιναιG228{A-NPF} καιG2532{CONJ} δικαιαιG1342{A-NPF} αιG3588{T-NPF} κρισειςG2920{N-NPF} αυτουG846{P-GSM} οτιG3754{CONJ} βεκρινεG2919{V-AAI-3S} ατσεκρινενG2919{V-AAI-3S} τηνG3588{T-ASF} πορνηνG4204{N-ASF} τηνG3588{T-ASF} μεγαληνG3173{A-ASF} ητιςG3748{R-NSF} βδιεφθειρεG1311{V-IAI-3S} ατσεφθειρενG5351{V-IAI-3S} τηνG3588{T-ASF} γηνG1093{N-ASF} ενG1722{PREP} τηG3588{T-DSF} πορνειαG4202{N-DSF} αυτηςG846{P-GSF} καιG2532{CONJ} βεξεδικησεG1556{V-AAI-3S} ατσεξεδικησενG1556{V-AAI-3S} τοG3588{T-ASN} αιμαG129{N-ASN} τωνG3588{T-GPM} δουλωνG1401{N-GPM} αυτουG846{P-GSM} εκG1537{PREP} β[της]G3588{T-GSF} τστηςG3588{T-GSF} χειροςG5495{N-GSF} αυτηςG846{P-GSF} 3καιG2532{CONJ} δευτερονG1208{ADV} βειρηκενG4483{V-RAI-3S-ATT} ατσειρηκανG2046{V-RAI-3P-ATT} αλληλουιαG239{HEB} καιG2532{CONJ} οG3588{T-NSM} καπνοςG2586{N-NSM} αυτηςG846{P-GSF} αναβαινειG305{V-PAI-3S} ειςG1519{PREP} τουςG3588{T-APM} αιωναςG165{N-APM} τωνG3588{T-GPM} αιωνωνG165{N-GPM} 4καιG2532{CONJ} βεπεσονG4098{V-2AAI-3P} ατσεπεσανG4098{V-2AAI-3P} οιG3588{T-NPM} πρεσβυτεροιG4245{A-NPM} οιG3588{T-NPM} εικοσιG1501{A-NPM} τσκαιG2532{CONJ} τεσσαρεςG5064{A-NPM} καιG2532{CONJ} ταG3588{T-NPN} τεσσαραG5064{A-NPN} ζωαG2226{N-NPN} καιG2532{CONJ} προσεκυνησανG4352{V-AAI-3P} τωG3588{T-DSM} θεωG2316{N-DSM} τωG3588{T-DSM} καθημενωG2521{V-PNP-DSM} επιG1909{PREP} ατωG3588{T-DSM} τσβτουG3588{T-GSM} αθρονωG2362{N-DSM} τσβθρονουG2362{N-GSM} λεγοντεςG3004{V-PAP-NPM} αμηνG281{HEB} αλληλουιαG239{HEB} 5καιG2532{CONJ} φωνηG5456{N-NSF} αβαποG575{PREP} τσεκG1537{PREP} τουG3588{T-GSM} θρονουG2362{N-GSM} βεξηλθεG1831{V-2AAI-3S} ατσεξηλθενG1831{V-2AAI-3S} λεγουσαG3004{V-PAP-NSF} αινειτεG134{V-PAM-2P} ατωG3588{T-DSM} τσβτονG3588{T-ASM} αθεωG2316{N-DSM} τσβθεονG2316{N-ASM} ημωνG2257{P-1GP} παντεςG3956{A-NPM} οιG3588{T-NPM} δουλοιG1401{N-NPM} αυτουG846{P-GSM} α[και]G2532{CONJ} τσβκαιG2532{CONJ} οιG3588{T-NPM} φοβουμενοιG5399{V-PNP-NPM} αυτονG846{P-ASM} τσκαιG2532{CONJ} οιG3588{T-NPM} μικροιG3398{A-NPM} καιG2532{CONJ} οιG3588{T-NPM} μεγαλοιG3173{A-NPM} 6καιG2532{CONJ} ηκουσαG191{V-AAI-1S} ωςG5613{ADV} φωνηνG5456{N-ASF} οχλουG3793{N-GSM} πολλουG4183{A-GSM} καιG2532{CONJ} ωςG5613{ADV} φωνηνG5456{N-ASF} υδατωνG5204{N-GPN} πολλωνG4183{A-GPN} καιG2532{CONJ} ωςG5613{ADV} φωνηνG5456{N-ASF} βροντωνG1027{N-GPF} ισχυρωνG2478{A-GPF} αλεγοντωνG3004{V-PAP-GPM} βλεγοντεςG3004{V-PAP-NPM} τσλεγονταςG3004{V-PAP-APM} αλληλουιαG239{HEB} οτιG3754{CONJ} βεβασιλευσεG936{V-AAI-3S} ατσεβασιλευσενG936{V-AAI-3S} κυριοςG2962{N-NSM} οG3588{T-NSM} θεοςG2316{N-NSM} α[ημων]G2257{P-1GP} βημωνG2257{P-1GP} οG3588{T-NSM} παντοκρατωρG3841{N-NSM} 7χαιρωμενG5463{V-PAS-1P} καιG2532{CONJ} ααγαλλιωμενG21{V-PAS-1P} τσβαγαλλιωμεθαG21{V-PNS-1P} καιG2532{CONJ} αδωσωμενG1325{V-AAS-1P} τσβδωμενG1325{V-2AAS-1P} τηνG3588{T-ASF} δοξανG1391{N-ASF} αυτωG846{P-DSM} οτιG3754{CONJ} ηλθενG2064{V-2AAI-3S} οG3588{T-NSM} γαμοςG1062{N-NSM} τουG3588{T-GSN} αρνιουG721{N-GSN} καιG2532{CONJ} ηG3588{T-NSF} γυνηG1135{N-NSF} αυτουG846{P-GSN} ητοιμασενG2090{V-AAI-3S} εαυτηνG1438{F-3ASF} 8καιG2532{CONJ} εδοθηG1325{V-API-3S} αυτηG846{P-DSF} ιναG2443{CONJ} περιβαληταιG4016{V-2AMS-3S} βυσσινονG1039{A-ASN} τσκαθαρονG2513{A-ASN} τσκαιG2532{CONJ} λαμπρονG2986{A-ASN} βκαιG2532{CONJ} αβκαθαρονG2513{A-ASN} τοG3588{T-NSN} γαρG1063{CONJ} βυσσινονG1039{A-NSN} ταG3588{T-NPN} δικαιωματαG1345{N-NPN} τσεστινG2076{V-PXI-3S} τωνG3588{T-GPM} αγιωνG40{A-GPM} αεστινG2076{V-PXI-3S} βεστιG2076{V-PXI-3S} 9καιG2532{CONJ} λεγειG3004{V-PAI-3S} μοιG3427{P-1DS} γραψονG1125{V-AAM-2S} μακαριοιG3107{A-NPM} οιG3588{T-NPM} ειςG1519{PREP} τοG3588{T-ASN} δειπνονG1173{N-ASN} τουG3588{T-GSM} γαμουG1062{N-GSM} τουG3588{T-GSN} αρνιουG721{N-GSN} κεκλημενοιG2564{V-RPP-NPM} καιG2532{CONJ} λεγειG3004{V-PAI-3S} μοιG3427{P-1DS} ουτοιG3778{D-NPM} οιG3588{T-NPM} λογοιG3056{N-NPM} αληθινοιG228{A-NPM} τσεισινG1526{V-PXI-3P} τουG3588{T-GSM} θεουG2316{N-GSM} αεισινG1526{V-PXI-3P} βεισιG1526{V-PXI-3P} 10καιG2532{CONJ} αβεπεσαG4098{V-2AAI-1S} τσεπεσονG4098{V-2AAI-1S} εμπροσθενG1715{PREP} τωνG3588{T-GPM} ποδωνG4228{N-GPM} αυτουG846{P-GSM} προσκυνησαιG4352{V-AAN} αυτωG846{P-DSM} καιG2532{CONJ} λεγειG3004{V-PAI-3S} μοιG3427{P-1DS} οραG3708{V-PAM-2S} μηG3361{PRT-N} συνδουλοςG4889{N-NSM} σουG4675{P-2GS} ειμιG1510{V-PXI-1S} καιG2532{CONJ} τωνG3588{T-GPM} αδελφωνG80{N-GPM} σουG4675{P-2GS} τωνG3588{T-GPM} εχοντωνG2192{V-PAP-GPM} τηνG3588{T-ASF} μαρτυριανG3141{N-ASF} τστουG3588{T-GSM} ιησουG2424{N-GSM} τωG3588{T-DSM} θεωG2316{N-DSM} προσκυνησονG4352{V-AAM-2S} ηG3588{T-NSF} γαρG1063{CONJ} μαρτυριαG3141{N-NSF} τσβτουG3588{T-GSM} ιησουG2424{N-GSM} βεστιG2076{V-PXI-3S} ατσεστινG2076{V-PXI-3S} τοG3588{T-NSN} πνευμαG4151{N-NSN} τηςG3588{T-GSF} προφητειαςG4394{N-GSF} 11καιG2532{CONJ} ειδονG1492{V-2AAI-1S} τονG3588{T-ASM} ουρανονG3772{N-ASM} αηνεωγμενονG455{V-RPP-ASM} τσβανεωγμενονG455{V-RPP-ASM} καιG2532{CONJ} ιδουG2400{V-2AAM-2S} ιπποςG2462{N-NSM} λευκοςG3022{A-NSM} καιG2532{CONJ} οG3588{T-NSM} καθημενοςG2521{V-PNP-NSM} επG1909{PREP} αυτονG846{P-ASM} α[καλουμενος]G2564{V-PPP-NSM} τσβκαλουμενοςG2564{V-PPP-NSM} πιστοςG4103{A-NSM} καιG2532{CONJ} αληθινοςG228{A-NSM} καιG2532{CONJ} ενG1722{PREP} δικαιοσυνηG1343{N-DSF} κρινειG2919{V-PAI-3S} καιG2532{CONJ} πολεμειG4170{V-PAI-3S} 12οιG3588{T-NPM} δεG1161{CONJ} οφθαλμοιG3788{N-NPM} αυτουG846{P-GSM} α[ως]G5613{ADV} τσωςG5613{ADV} φλοξG5395{N-NSF} πυροςG4442{N-GSN} καιG2532{CONJ} επιG1909{PREP} τηνG3588{T-ASF} κεφαληνG2776{N-ASF} αυτουG846{P-GSM} διαδηματαG1238{N-APN} πολλαG4183{A-APN} εχωνG2192{V-PAP-NSM} βονοματαG3686{N-APN} βγεγραμμεναG1125{V-RPP-APN} βκαιG2532{CONJ} ονομαG3686{N-ASN} γεγραμμενονG1125{V-RPP-ASN} οG3739{R-ASN} ουδειςG3762{A-NSM} οιδενG1492{V-RAI-3S} ειG1487{COND} μηG3361{PRT-N} αυτοςG846{P-NSM} 13καιG2532{CONJ} περιβεβλημενοςG4016{V-RPP-NSM} ιματιονG2440{N-ASN} βεβαμμενονG911{V-RPP-ASN} αιματιG129{N-DSN} καιG2532{CONJ} ακεκληταιG2564{V-RPI-3S} τσβκαλειταιG2564{V-PPI-3S} τοG3588{T-NSN} ονομαG3686{N-NSN} αυτουG846{P-GSM} οG3588{T-NSM} λογοςG3056{N-NSM} τουG3588{T-GSM} θεουG2316{N-GSM} 14καιG2532{CONJ} ταG3588{T-NPN} στρατευματαG4753{N-NPN} αβ[τα]G3588{T-NPN} σταG3588{T-NPN} ενG1722{PREP} τωG3588{T-DSM} ουρανωG3772{N-DSM} ηκολουθειG190{V-IAI-3S} αυτωG846{P-DSM} βεπιG1909{PREP} ατσεφG1909{PREP} ιπποιςG2462{N-DPM} λευκοιςG3022{A-DPM} ενδεδυμενοιG1746{V-RMP-NPM} βυσσινονG1039{A-ASN} λευκονG3022{A-ASN} τσκαιG2532{CONJ} καθαρονG2513{A-ASN} 15καιG2532{CONJ} εκG1537{PREP} τουG3588{T-GSN} στοματοςG4750{N-GSN} αυτουG846{P-GSM} εκπορευεταιG1607{V-PNI-3S} ρομφαιαG4501{N-NSF} βδιστομοςG1366{A-NSM} οξειαG3691{A-NSF} ιναG2443{CONJ} ενG1722{PREP} αυτηG846{P-DSF} αβπαταξηG3960{V-AAS-3S} τσπατασσηG3960{V-AAS-3S} ταG3588{T-APN} εθνηG1484{N-APN} καιG2532{CONJ} αυτοςG846{P-NSM} ποιμανειG4165{V-FAI-3S} αυτουςG846{P-APM} ενG1722{PREP} ραβδωG4464{N-DSF} σιδηραG4603{A-DSF} καιG2532{CONJ} αυτοςG846{P-NSM} πατειG3961{V-PAI-3S} τηνG3588{T-ASF} ληνονG3025{N-ASF} τουG3588{T-GSM} οινουG3631{N-GSM} τουG3588{T-GSM} θυμουG2372{N-GSM} τσκαιG2532{CONJ} τηςG3588{T-GSF} οργηςG3709{N-GSF} τουG3588{T-GSM} θεουG2316{N-GSM} τουG3588{T-GSM} παντοκρατοροςG3841{N-GSM} 16καιG2532{CONJ} εχειG2192{V-PAI-3S} επιG1909{PREP} τοG3588{T-ASN} ιματιονG2440{N-ASN} καιG2532{CONJ} επιG1909{PREP} τονG3588{T-ASM} μηρονG3382{N-ASM} αυτουG846{P-GSM} ττοG3588{T-ASN} ονομαG3686{N-ASN} γεγραμμενονG1125{V-RPP-ASN} βασιλευςG935{N-NSM} βασιλεωνG935{N-GPM} καιG2532{CONJ} κυριοςG2962{N-NSM} κυριωνG2962{N-GPM} 17καιG2532{CONJ} ειδονG1492{V-2AAI-1S} β[ενα]G1520{A-ASM} ατσεναG1520{A-ASM} αγγελονG32{N-ASM} εστωταG2476{V-RAP-ASM} ενG1722{PREP} τωG3588{T-DSM} ηλιωG2246{N-DSM} καιG2532{CONJ} ατσεκραξενG2896{V-AAI-3S} α[εν]G1722{PREP} βεκραξεG2896{V-AAI-3S} φωνηG5456{N-DSF} μεγαληG3173{A-DSF} λεγωνG3004{V-PAP-NSM} βπασιG3956{A-DPN} ατσπασινG3956{A-DPN} τοιςG3588{T-DPN} ορνεοιςG3732{N-DPN} τοιςG3588{T-DPN} αβπετομενοιςG4072{V-PNP-DPN} τσπετωμενοιςG4072{V-PNP-DPN} ενG1722{PREP} μεσουρανηματιG3321{N-DSN} δευτεG1205{V-XXM-2P} αβσυναχθητεG4863{V-APM-2P} τσκαιG2532{CONJ} τσσυναγεσθεG4863{V-PPM-2P} ειςG1519{PREP} τοG3588{T-ASN} δειπνονG1173{N-ASN} αβτοG3588{T-ASN} αβμεγαG3173{A-ASN} τουG3588{T-GSM} τσμεγαλουG3173{A-GSM} θεουG2316{N-GSM} 18ιναG2443{CONJ} φαγητεG5315{V-2AAS-2P} σαρκαςG4561{N-APF} βασιλεωνG935{N-GPM} καιG2532{CONJ} σαρκαςG4561{N-APF} χιλιαρχωνG5506{N-GPM} καιG2532{CONJ} σαρκαςG4561{N-APF} ισχυρωνG2478{A-GPM} καιG2532{CONJ} σαρκαςG4561{N-APF} ιππωνG2462{N-GPM} καιG2532{CONJ} τωνG3588{T-GPM} καθημενωνG2521{V-PNP-GPM} επG1909{PREP} αυτωνG846{P-GPM} καιG2532{CONJ} σαρκαςG4561{N-APF} παντωνG3956{A-GPM} ελευθερωνG1658{A-GPM} αβστεG5037{PRT} καιG2532{CONJ} δουλωνG1401{N-GPM} καιG2532{CONJ} μικρωνG3398{A-GPM} βτεG5037{PRT} καιG2532{CONJ} μεγαλωνG3173{A-GPM} 19καιG2532{CONJ} ειδονG1492{V-2AAI-1S} τοG3588{T-ASN} θηριονG2342{N-ASN} καιG2532{CONJ} τουςG3588{T-APM} βασιλειςG935{N-APM} τηςG3588{T-GSF} γηςG1093{N-GSF} καιG2532{CONJ} ταG3588{T-APN} στρατευματαG4753{N-APN} αυτωνG846{P-GPM} συνηγμεναG4863{V-RPP-APN} ποιησαιG4160{V-AAN} ατονG3588{T-ASM} πολεμονG4171{N-ASM} μεταG3326{PREP} τουG3588{T-GSM} καθημενουG2521{V-PNP-GSM} επιG1909{PREP} τουG3588{T-GSM} ιππουG2462{N-GSM} καιG2532{CONJ} μεταG3326{PREP} τουG3588{T-GSN} στρατευματοςG4753{N-GSN} αυτουG846{P-GSM} 20καιG2532{CONJ} επιασθηG4084{V-API-3S} τοG3588{T-NSN} θηριονG2342{N-NSN} καιG2532{CONJ} βοG3588{T-NSM} τσμεταG3326{PREP} τστουτουG5127{D-GSN} αβμετG3326{PREP} αβαυτουG846{P-GSN} ατσοG3588{T-NSM} ψευδοπροφητηςG5578{N-NSM} οG3588{T-NSM} ποιησαςG4160{V-AAP-NSM} ταG3588{T-APN} σημειαG4592{N-APN} ενωπιονG1799{ADV} αυτουG846{P-GSN} ενG1722{PREP} οιςG3739{R-DPN} βεπλανησεG4105{V-AAI-3S} ατσεπλανησενG4105{V-AAI-3S} τουςG3588{T-APM} λαβονταςG2983{V-2AAP-APM} τοG3588{T-ASN} χαραγμαG5480{N-ASN} τουG3588{T-GSN} θηριουG2342{N-GSN} καιG2532{CONJ} τουςG3588{T-APM} προσκυνουνταςG4352{V-PAP-APM} τηG3588{T-DSF} εικονιG1504{N-DSF} αυτουG846{P-GSN} ζωντεςG2198{V-PAP-NPM} εβληθησανG906{V-API-3P} οιG3588{T-NPM} δυοG1417{A-NUI} ειςG1519{PREP} τηνG3588{T-ASF} λιμνηνG3041{N-ASF} τουG3588{T-GSN} πυροςG4442{N-GSN} ατηςG3588{T-GSF} τσβτηνG3588{T-ASF} ακαιομενηςG2545{V-PPP-GSF} τσβκαιομενηνG2545{V-PPP-ASF} ενG1722{PREP} τστωG3588{T-DSN} θειωG2303{N-DSN} 21καιG2532{CONJ} οιG3588{T-NPM} λοιποιG3062{A-NPM} απεκτανθησανG615{V-API-3P} ενG1722{PREP} τηG3588{T-DSF} ρομφαιαG4501{N-DSF} τουG3588{T-GSM} καθημενουG2521{V-PNP-GSM} επιG1909{PREP} τουG3588{T-GSM} ιππουG2462{N-GSM} τηG3588{T-DSF} αβεξελθουσηG1831{V-2AAP-DSF} τσεκπορευομενηG1607{V-PNP-DSF} εκG1537{PREP} τουG3588{T-GSN} στοματοςG4750{N-GSN} αυτουG846{P-GSM} καιG2532{CONJ} πανταG3956{A-NPN} ταG3588{T-NPN} ορνεαG3732{N-NPN} εχορτασθησανG5526{V-API-3P} εκG1537{PREP} τωνG3588{T-GPF} σαρκωνG4561{N-GPF} αυτωνG846{P-GPM}


Jamieson Fausset Brown Bible Commentary
 1   THE CHURCH'S THANKSGIVING IN HEAVEN FOR THE JUDGMENT ON THE HARLOT. THE MARRIAGE OF THE LAMB: THE SUPPER: THE BRIDE'S PREPARATION: JOHN IS FORBIDDEN TO WORSHIP THE ANGEL: THE LORD AND HIS HOSTS COME FORTH FOR WAR: THE BEAST AND THE FALSE PROPHET CAST INTO THE LAKE OF FIRE: THE KINGS AND THEIR FOLLOWERS SLAIN BY THE SWORD OUT OF CHRIST'S MOUTH. (Rev. 19:1-21)
As in the case of the opening of the prophecy, Rev 4:8; Rev 5:9, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in Rev. 18:1-24), there is a song of praise in heaven to God: compare Rev 7:10, &c., toward the close of the seals, and Rev 11:15-Rev 11:18, at the close of the trumpets: Rev 15:3, at the saints' victory over the beast.
And--so ANDREAS. But A, B, C, Vulgate, Syriac, and Coptic omit.
a great voice--A, B, C, Vulgate, Coptic, and ANDREAS read, "as it were a great voice." What a contrast to the lamentations Rev. 18:1-24! Compare Jer 51:48. The great manifestation of God's power in destroying Babylon calls forth a great voice of praise in heaven.
people--Greek, "multitude."
Alleluia--Hebrew, "Praise ye JAH," or JEHOVAH: here first used in Revelation, whence ELLICOTT infers the Jews bear a prominent part in this thanksgiving. JAH is not a contraction of "JEHOVAH," as it sometimes occurs jointly with the latter. It means "He who Is": whereas Jehovah is "He who will be, is, and was." It implies God experienced as a PRESENT help; so that "Hallelujah," says KIMCHI in BENGEL, is found first in the Psalms on the destruction of the ungodly. "Hallelu-Jah" occurs four times in this passage. Compare Ps 149:4-Ps 149:9, which is plainly parallel, and indeed identical in many of the phrases, as well as the general idea. Israel, especially, will join in the Hallelujah, when "her warfare is accomplished" and her foe destroyed.
Salvation, &c.--Greek, "The salvation . . . the glory . . . the power."
and honour--so Coptic. But A, B, C, and Syriac omit.
unto the Lord our God--so ANDREAS. But A, B, C, and Coptic read, "(Is) of our God," that is, belongs to Him.

 2   which did corrupt the earth--Greek, "used to corrupt" continually. "Instead of opposing and lessening, she promoted the sinful life and decay of the world by her own earthliness, allowing the salt to lose its savor" [AUBERLEN].
avenged--Greek, "exacted in retribution." A particular application of the principle (Gen 9:5).
blood of his servants--literally shed by the Old Testament adulterous Church, and by the New Testament apostate Church; also virtually, though not literally, by all who, though called Christians, hate their brother, or love not the brethren of Christ, but shrink from the reproach of the cross, and show unkindness towards those who bear it.

 3   again--Greek, "a second time."
rose up--Greek, "goeth up."
for ever and ever--Greek, "to the ages of the ages."

 4   beasts--rather, "living creatures."
sat--Greek, "sitteth."

 5   out of--Greek, "out from the throne" in A, B, C.
Praise our God--Compare the solemn act of praise performed by the Levites, 1Chr 16:36; 1Chr 23:5, especially when the house of God was filled with the divine glory (2Chr 5:13).
both--omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."

 6   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-Rev 19:5).
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.

 7   glad . . . rejoice--Greek, "rejoice . . . exult."
give--so B and ANDREAS. But A reads, "we will give."
glory--Greek, "the glory."
the marriage of the Lamb is come--The full and final consummation is at Rev 21:2-Rev 21:9, &c. Previously there must be the overthrow of the beast, &c., at the Lord's coming, the binding of Satan, the millennial reign, the loosing of Satan and his last overthrow, and the general judgment. The elect-Church, the heavenly Bride, soon after the destruction of the harlot, is transfigured at the Lord's coming, and joins with Him in His triumph over the beast. On the emblem of the heavenly Bridegroom and Bride, compare Matt 22:2; Matt 25:6, Matt 25:10; 2Cor 11:2. Perfect union with Him personally, and participation in His holiness; joy, glory, and kingdom, are included in this symbol of "marriage"; compare Song of Solomon everywhere. Besides the heavenly Bride, the transfigured, translated, and risen Church, reigning over the earth with Christ, there is also the earthly bride, Israel, in the flesh, never yet divorced, though for a time separated, from her divine husband, who shall then be reunited to the Lord, and be the mother Church of the millennial earth, Christianized through her. Note, we ought, as Scripture does, restrict the language drawn from marriage-love to the Bride, the Church as a whole; not use it as individuals in our relation to Christ, which Rome does in the case of her nuns. Individually, believers are effectually-called guests; collectively, they constitute the bride. The harlot divides her affections among many lovers: the bride gives hers exclusively to Christ.

 8   granted--Though in one sense she "made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest sense it is not she, but her Lord, who makes her ready by "granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a glorious Church, not having spot, but holy and without blemish. It is He also who sanctifies her, naturally vile and without beauty, with the washing of water by the word, and puts His own comeliness on her, which thus becomes hers.
clean and white--so ANDREAS. But A and B transpose. Translate, "bright and pure"; at once brilliantly splendid and spotless as in the bride herself.
righteousness--Greek, "righteousnesses"; distributively used. Each saint must have this righteousness: not merely be justified, as if the righteousness belonged to the Church in the aggregate; the saints together have righteousnesses; namely, He is accounted as "the Lord our righteousness" to each saint on his believing, their robes being made white in the blood of the Lamb. The righteousness of the saint is not, as ALFORD erroneously states, inherent, but is imputed: if it were otherwise, Christ would be merely enabling the sinner to justify himself. Rom 5:18 is decisive on this. Compare Article XI, Church of England. The justification already given to the saints in title and unseen possession, is now GIVEN them in manifestation: they openly walk with Christ in white. To this, rather than to their primary justification on earth, the reference is here. Their justification before the apostate world, which had persecuted them, contrasts with the judgment and condemnation of the harlot. "Now that the harlot has fallen, the woman triumphs" [AUBERLEN]. Contrast with the pure fine linen (indicating the simplicity and purity) of the bride, the tawdry ornamentation of the harlot. Babylon, the apostate Church, is the antithesis to new Jerusalem, the transfigured Church of God. The woman (Rev 12:1-Rev 12:6), the harlot (Rev 17:1-Rev 17:7), the bride (Rev 19:1-Rev 19:10), are the three leading aspects of the Church.

 9   He--God by His angel saith unto me.
called--effectually, not merely externally. The "unto," or into," seems to express this: not merely invited to (Greek, "epi"), but called INTO, so as to be partakers of (Greek, "eis"); compare 1Cor 1:9.
marriage supper--Greek, "the supper of the marriage." Typified by the Lord's Supper.
true--Greek, "genuine"; veritable sayings which shall surely be fulfilled, namely, all the previous revelations.

 10   at--Greek, "before." John's intending to worship the angel here, as in Rev 22:8, on having revealed to him the glory of the new Jerusalem, is the involuntary impulse of adoring joy at so blessed a prospect. It forms a marked contrast to the sorrowful wonder with which he had looked on the Church in her apostasy as the harlot (Rev 17:6). It exemplifies the corrupt tendencies of our fallen nature that even John, an apostle, should have all but fallen into "voluntary humility and worshipping of angels," which Paul warns us against.
and of thy brethren--that is, a fellow servant of thy brethren.
have the testimony of Jesus--(See on Rev 12:17).
the testimony of--that is, respecting Jesus.
is the spirit of prophecy--is the result of the same spirit of prophecy in you as in myself. We angels, and you apostles, all alike have the testimony of (bear testimony concerning) Jesus by the operation of one and the same Spirit, who enables me to show you these revelations and enables you to record them: wherefore we are fellow servants, not I your lord to be worshipped by you. Compare Rev 22:9, "I am fellow servant of thee and of thy brethren the prophets"; whence the "FOR the testimony," &c., here, may be explained as giving the reason for his adding "and (fellow servant) of thy brethren that have the testimony of Jesus." I mean, of the prophets; "for it is of Jesus that thy brethren, the prophets, testify by the Spirit in them." A clear condemnation of Romish invocation of saints as if they were our superiors to be adored.

 11   behold a white horse; and he that sat upon him--identical with Rev 6:2. Here as there he comes forth "conquering and to conquer." Compare the ass-colt on which He rode into Jerusalem (Matt 21:1-Matt 21:7). The horse was used for war: and here He is going forth to war with the beast. The ass is for peace. His riding on it into Jerusalem is an earnest of His reign in Jerusalem over the earth, as the Prince of peace, after all hostile powers have been overthrown. When the security of the world power, and the distress of the people of God, have reached the highest point, the Lord Jesus shall appear visibly from heaven to put an end to the whole course of the world, and establish His kingdom of glory. He comes to judge with vengeance the world power, and to bring to the Church redemption, transfiguration, and power over the world. Distinguish between this coming (Matt 24:27, Matt 24:29, Matt 24:37, Matt 24:39; Greek, "parousia") and the end, or final judgment (Matt 25:31; 1Cor 15:23). Powerful natural phenomena shall accompany His advent [AUBERLEN].

 12   Identifying Him with the Son of man similarly described, Rev 1:14.
many crowns--Greek, "diadems": not merely (Greek, "stephanoi") garlands of victory, but royal crowns, as KING OF KINGS. Christ's diadem comprises all the diadems of the earth and of heavenly powers too. Contrast the papal tiara composed of three diadems. Compare also the little horn (Antichrist) that overcomes the three horns or kingdoms, Dan 7:8, Dan 7:24 (Qućre, the Papacy? or some three kingdoms that succeed the papacy, which itself, as a temporal kingdom, was made up at first of three kingdoms, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, obtained by Pope Zachary and Stephen II from Pepin, the usurper of the French dominion). Also, the seven crowns (diadems) on the seven heads of the dragon (Rev 12:3), and ten diadems on the ten heads of the beast. These usurpers claim the diadems which belong to Christ alone.
he had a name written--B and Syriac insert, "He had names written, and a name written," &c., meaning that the names of the dominion which each diadem indicated were written on them severally. But A, Vulgate, ORIGEN, and CYPRIAN omits the words, as English Version.
name . . . that no man knew but . . . himself-- (Judg 13:18; 1Cor 2:9, 1Cor 2:11; 1John 3:2). The same is said of the "new name" of believers. In this, as in all other respects, the disciple is made like his Lord. The Lord's own "new name" is to be theirs, and to be "in their foreheads"; whence we may infer that His as yet unknown name also is written on His forehead; as the high priest had "Holiness to the Lord" inscribed on the miter on his brow. John saw it as "written," but knew not its meaning. It is, therefore, a name which in all its glorious significancy can be only understood when the union of His saints with Him, and His and their joint triumph and reign, shall be perfectly manifested at the final consummation.

 13   vesture dipped in blood-- Isa 63:2 is alluded to here, and in Rev 19:15, end. There the blood is not His own, but that of His foes. So here the blood on His "vesture," reminding us of His own blood shed for even the ungodly who trample on it, is a premonition of the shedding of their blood in righteous retribution. He sheds the blood, not of the godly, as the harlot and beast did, but of the blood-stained ungodly, including them both.
The Word of God--who made the world, is He also who under the same character and attributes shall make it anew. His title, Son of God, is applicable in a lower sense, also to His people; but "the Word of God" indicates His incommunicable Godhead, joined to His manhood, which He shall then manifest in glory. "The Bride does not fear the Bridegroom; her love casteth out fear. She welcomes Him; she cannot be happy but at His side. The Lamb [Rev 19:9, the aspect of Christ to His people at His coming] is the symbol of Christ in His gentleness. Who would be afraid of a lamb? Even a little child, instead of being scared, desires to caress it. There is nothing to make us afraid of God but sin, and Jesus is the Lamb of God that taketh away the sin of the world. What a fearful contrast is the aspect which He will wear towards His enemies! Not as the Bridegroom and the Lamb, but as the [avenging] judge and warrior stained in the blood of His enemies."

 14   the armies . . . in heaven--Compare "the horse bridles," Rev 14:20. The glorified saints whom God "will bring with" Christ at His advent; compare Rev 17:14, "they that are with Him, called, chosen, faithful"; as also "His mighty angels."
white and clean--Greek, "pure." A, B, Vulgate, Syriac, and CYPRIAN omit "and," which ORIGEN and ANDREAS retain, as English Version.

 15   out of his mouth . . . sword-- (Rev 1:16; Rev 2:12, Rev 2:16). Here in its avenging power, 2Thess 2:8, "consume with the Spirit of His mouth" (Isa 11:4, to which there is allusion here); not in its convicting and converting efficacy (Eph 6:17; Heb 4:12-Heb 4:13, where also the judicial keenness of the sword-like word is included). The Father commits the judgment to the Son.
he shall rule--The HE is emphatic, He and none other, in contrast to the usurpers who have misruled on earth. "Rule," literally, "tend as a shepherd"; but here in a punitive sense. He, who would have shepherded them with pastoral rod and with the golden scepter of His love, shall dash them in pieces, as refractory rebels, with "a rod of iron."
treadeth . . . wine-press-- (Isa 63:3).
of the fierceness and wrath--So ANDREAS reads. But A, B, Vulgate, Coptic, and ORIGEN read, "of the fierceness (or boiling indignation) of the wrath," omitting "and."
Almighty--The fierceness of Christ's wrath against His foes will be executed with the resources of omnipotence.

 16   "His name written on His vesture and on His thigh," was written partly on the vesture, partly on the thigh itself, at the part where in an equestrian figure the robe drops from the thigh. The thigh symbolizes Christ's humanity as having come, after the flesh, from the loins of David, and now appearing as the glorified "Son of man." On the other hand, His incommunicable divine name, "which no man knew," is on His head (Rev 19:12), [MENOCHIUS].
KING OF KINGS--Compare Rev 17:14, in contrast with Rev 19:17, the beast being in attempted usurpation a king of kings, the ten kings delivering their kingdom to him.

 17   an--Greek, "one."
in the sun--so as to be conspicuous in sight of the whole world.
to all the fowls-- (Ezek 39:17-Ezek 39:20).
and gather yourselves--A, B, Vulgate, Syriac, Coptic, and ANDREAS read, "be gathered," omitting "and."
of the great God--A, B, Vulgate, Syriac, Coptic, and ANDREAS read, "the great supper (that is, banquet) of God."

 18   Contrast with this "supper," Rev 19:17-Rev 19:18, the marriage supper of the Lamb, Rev 19:9.
captains--Greek, "captains of thousands," that is, chief captains. The "kings" are "the ten" who "give their power unto the beast."
free and bond--specified in Rev 13:16, as "receiving the mark of the beast." The repetition of flesh (in the Greek it is plural: masses of flesh) five times in this verse, marks the gross carnality of the followers of the beast. Again, the giving of their flesh to the fowls to eat, is a righteous retribution for their not suffering the dead bodies of Christ's witnesses to be put in graves.

 19   gathered together--at Armageddon, under the sixth vial. For "their armies" in B and ANDREAS, there is found "His armies" in A.
war--so ANDREAS. But A and B read, "the war," namely, that foretold, Rev 16:14; Rev 17:4.

 20   and with him the false prophet--A reads, "and those with him." B reads, "and he who was with him, the false prophet."
miracles--Greek, "the miracles" (literally, "signs") recorded already (Rev 13:14) as wrought by the second beast before (literally, 'in sight of') the first beast. Hence it follows the second beast is identical with the false prophet. Many expositors represent the first beast to be the secular, the second beast to be the ecclesiastical power of Rome; and account for the change of title for the latter from the "other beast" to the "false prophet," is because by the judgment on the harlot, the ecclesiastical power will then retain nothing of its former character save the power to deceive. I think it not unlikely that the false prophet will be the successor of the spiritual pretensions of the papacy; while the beast in its last form as the fully revealed Antichrist will be the secular representative and embodiment of the fourth world kingdom, Rome, in its last form of intensified opposition to God. Compare with this prophecy, Eze. 38:1-39:29; Dan 2:34-Dan 2:35, Dan 2:44; Dan 11:44-Dan 11:45; Dan 12:1; Joel 3:9-Joel 3:17; Zec. 12:1-14:21. Daniel (Dan 7:8) makes no mention of the second beast, or false prophet, but mentions that "the little horn" has "the eyes of a man," that is, cunning and intellectual culture; this is not a feature of the first beast in the thirteenth chapter, but is expressed by the Apocalyptic "false prophet," the embodiment of man's unsanctified knowledge, and the subtlety of the old serpent. The first beast is a political power; the second is a spiritual power--the power of ideas. But both are beasts, the worldly Antichristian wisdom serving the worldly Antichristian power. The dragon is both lion and serpent. As the first law in God's moral government is that "judgment should begin at the house of God," and be executed on the harlot, the faithless Church, by the world power with which she had committed spiritual adultery, so it is a second law that the world power, after having served as God's instrument of punishment, is itself punished. As the harlot is judged by the beast and the ten kings, so these are destroyed by the Lord Himself coming in person. So Zep. 1:1-18 compared with Zeph 2:1-Zeph 2:15. And Jeremiah, after denouncing Jerusalem's judgment by Babylon, ends with denouncing Babylon's own doom. Between the judgment on the harlot and the Lord's destruction of the beast, will intervene that season in which earthly-mindedness will reach its culmination, and Antichristianity triumph for its short three and a half days during which the two witnesses lie dead. Then shall the Church be ripe for her glorification, the Antichristian world for destruction. The world at the highest development of its material and spiritual power is but a decorated carcass round which the eagles gather. It is characteristic that Antichrist and his kings, in their blindness, imagine that they can wage war against the King of heaven with earthly hosts; herein is shown the extreme folly of Babylonian confusion. The Lord's mere appearance, without any actual encounter, shows Antichrist his nothingness; compare the effect of Jesus' appearance even in His humiliation, John 18:6 [AUBERLEN].
had received--rather as Greek, "received," once for all.
them; that worshipped--literally, "them worshipping" not an act once for all done, as the "received" implies, but those in the habit of "worshipping."
These both were cast . . . into a lake--Greek, ". . . the lake of fire," Gehenna. Satan is subsequently cast into it, at the close of the outbreak which succeeds the millennium (Rev 20:10). Then Death and Hell, as well those not found at the general judgment "written in the book of life"; this constitutes "the second death."
alive--a living death; not mere annihilation. "Their worm dieth not, their fire is not quenched."

 21   the remnant--Greek, "the rest," that is, "the kings and their armies" (Rev 19:19) classed together in one indiscriminate mass. A solemn confirmation of the warning in Ps 2:10.