Early Versions on Revelation 16:5

Metzger's "The Early Versions of the New Testament: Their Origin, Transmission, and Limitations," provides a helpful overview of the versional evidence that can sometimes attest to a particular Greek Vorlage behind the translation.

Metzger's taxonomy provides a useful skeleton:

1. Syriac (link to my analysis)
2. Coptic (link to my analysis)
3. Armenian (link to my analysis)
4. Georgian (link to my analysis)
5. Ethiopic (link to my very detailed analysis)
6. "Minor Eastern" Versions
1. Arabic  (see discussion here)
2. Nubian (Revelation fragments exist, but not of Revelation 16:5)
3. Persian (Only a portion of Psalms remains, apparently, from Pre-Islamic times)(see more here)
4. Sogdian (Revelation fragments apparently don't exist)
5. Caucasian Albanian (Revelation is not part of the extant copies)
7. Latin
1. Vetus Latina 
2. Vulgate
8. Gothic (Current reconstruction of Gothic Bible does not include Revelation)
9. Old Church Slavonic (link to my analysis)
10. "Minor Western" Versions (None of these include Revelation, however) 
1. Anglo-Saxon  
2. Old High German 
3. Old Saxon

As can be gleaned from the links above, we have already discussed the Ethiopic (Ge'ez) version at length, as also the Old Latin versions and the Vulgate in a variety of videos (mostly stemming from the usage of less literal Latin translations).  

Jerome's Vulgate at Revelation 16:5

Jerome (c.345 to 420) was one of the most influential Bible translators of history.  His translation of the Old and New Testaments (as well as the apocrypha) became the dominant Latin translation, despite the existence of several Latin translations before him.  Thus, particular attention has been paid to reconstructing the text of Jerome's translation.

The German Bible Society has published Robert Weber's recension prepared by Roger Gryson.

For reference, at Revelation 11:17 they have: "dicentes gratias agimus tibi Domine Deus omnipotens que es et qui eras quia acceptisti virtutem tuam magnam et regnasti".  They note that the Clementine Vulgate adds "et qui uenturus es"

At Revelation 15:4 they have: "quis non timebit Domine et magnificabit nomen tuum quia solus pius quoniam omnes gentes venient et adorabunt in conspectu tuo quoniam iudicia tua manifestata sunt"

At Revelation 16:5 they have: "et audivi angelum aquarum dicentem iustus es qui es et qui eras sanctus quia haec iudicasti".  They note that the Clementine Vulgate adds "domine" after "iustus es".

For comparison's sake, the New Vulgate (Nova Vulgata) has:

Revelation 11:17 

dicentes:

“ Gratias agimus tibi,

Domine, Deus omnipotens,

qui es et qui eras,

quia accepisti virtutem tuam magnam et regnasti.

Revelation 15:4

Quis non timebit, Domine,
et glorificabit nomen tuum?
Quia solus Sanctus,
quoniam omnes gentes venient
et adorabunt in conspectu tuo,
quoniam iudicia tua manifestata sunt ”.

Revelation 16:5

Et audivi angelum aquarum dicentem: “ Iustus es, qui es et qui eras, Sanctus, quia haec iudicasti;

Vetus Latina at Revelation 16:5

Roger Gryson has done incredible work in reconstructing the Old Latin versions (plural).  The versions that Gryson focuses on in Revelation have either sanctus or prius or both of those or iustes.

(source)

At Revelation 16:5, the Old Latin testimony is similarly varied but clear:

(source)

Again, hosios gets rendered as either pius or sanctus.  Where there is more variety is in the rendering of the two articular verbs ("the Being One" and "The Having-Been One").  

As Revelation 11:17 is also of interest, and because it contains the same Greek verbs, it makes sense to also note that the same kinds of variety appear at Revelation 11:17 (including, naturally, omitting the "is to come" reference in several Old Latin versions:

(source)

Syriac at Revelation 16:5

In 2014, Gorgias Press published, "The Syriac Bible with English Translation: Revelation," with the English translation by Jerome A. Lund, and the text prepared by George A. Kiraz.  The translations of 11:17 (reflecting the non-insertion of "the coming one"), 15:4 (for a comparison translation of hosios) and 16:5 are of particular interest.

At 11:17 (p. 63), Lund translates:

saying: "We thank you, O Lord God, ruler of all, who is and was, because you have assumed your great power and begun reigning.

At 15:4 (p. 83), Lund translates: 

Who should not fear you, O Lord, and glorify your name, for you alone are pure? For all the nations shall come and worship before you, for you are upright."

Similarly, at 16:5 (p. 85), Lund translates:

Then I heard the angel of the waters say: "You, he who is and was, even the pure one, are righteous, because you judged these,

I don't reproduce the Syriac text from the Gorgias Press' work here, because the text itself was published over a century ago.

The New Testament in Syriac (1905-1920)

For Revelation 16:5

(p. 187, 358/372)

Although I claim no expertise in Syriac, it appears that the text of George A. Kiraz is the same as that of the 1905 edition (perhaps with minor orthographic/font changes).

For Revelation 11:17:

(p. 183, 354/372)

Once again, the Syriac text (as expected) seems to be the same.

As p. iv of the 1905 publication and p. XIII of "The Syriac Bible with English Translation," make clear (and the Gorgias Press edition likewise reiterates), the text is based on a single Syriac manuscript.  Rev. John Gwynn, D.D., Regius Professor of Divinity at the University of Dublin transcribed the text and made various minor improvements to it (more details can be found in TSBwET - but these do not affect Revelation 11:17 or Revelation 16:5).  

Dr. Gwynn provided a presumed Greek Vorlage corresponding to the Syriac.   

(p. cxxiv, 134/318)

Revelation 11:17

(p. 23, 180/318, left column)

Revelation 16:5

(p. 31, 188/318, right column)

Revelation 4:8

(p. 9, 166/318, right column)

(p. 10, 168/318, left column)

I also looked at some older Syriac printed editions, but I'm not sure that they add anything.

Novum Testamentum Syriace denuo recognitum atque ad fidem codicum manuscriptorum emendatum (1816)

Revelation 16:5

(p. 540, 552/573)(Right column)

(p. 540, 552/573)(Left column)

(right column portion, annotated)

Revelation 11:17

(p. 534, 546/573, right column)

Reformation Era (Broadly Speaking) Bibles at Revelation 16:5

Italian (discussed here - with discussion of French)

Dutch (discussed here)

Arabic (discussed here)

Swedish

- Gustav Vasa Bible 1541 

(vol. 1, p. CLXI (verso), pdf page 761)

- Gustavus Adolphus Bible (1618)  (Could not locate - link to cover - link to many artistic aspects) According to reports, it has some updating wording and adds verse divisions, but does not change the text substantially.  

Welsh

Welsh (1588)

William Morgan (1545-1605) translated the Bible into Welsh from Hebrew and Greek (link to page).

(p. 553r, left column)

Ac mi a glywais angel y dyfroedd yn dywedyd, O Arglwydd, yr wyt yn gyfiawn, yr hwn sydd, ac yr hwn a fuost y Sanctaidd, oherwydd i ti farnu y pechau hyn.

The Welsh, "y Sanctaidd" means "the holy one."

Finnish 

Finnish (1642)

(p. 712, verso, right column, lower half)

"ja Pyhä" = "and Holy"

Finnish (1685) 

(p. 302, pdf image 326)

Same as above, 1685 Finnish has "and Holy"

Romanian

New Testament of Alba Iulia (1648)

(p. 315v ("ТЄІ"), image 644/678)

For Comparison, here's the 1895 New Testament (apparently as printed in 1921):

(Sfânta Scriptura a Vechiului si Noului Testament, p. 278, image 1160/1172)

The 1895 differs in a few ways from the 1648, not the least of which is the change of alphabet.  More significant to our point, the 1895 corrects the mis-insertion of "Lord" and uses an equivalent of "Holy One" (Cuviosule), rather than what appears to be the equivalent of "and which shalt be".  

Transcription: "și carele vei fi" (lit. and which you will be)

The Cornilescu 1924 re-inserts "Lord" and uses "You are Holy": "5 Şi am auzit pe îngerul apelor zicând: „Drept eşti Tu, Doamne, care eşti şi care erai! Tu eşti Sfânt, pentru că ai judecat în felul acesta." (Compare a modern version that does not insert "Lord")

Irish 

An Biobla Naomhtha (1690)

(image 1060/1072) 

"agus bhias" seems to be "and who shall be"

1817 edition, same text, but easier to read:

(p. 1108, image 1116/1134)

(various Irish translations here)