Revelation 1:11

1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, ¹  Smyrna, ²  Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

Revelation 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ³  I will permit ⁴  him to eat from the tree of life that is ⁵  in the paradise of God.’ ⁶ 

Revelation 6:16

6:16 They ⁷  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, ⁸ 

Revelation 9:6

9:6 In ⁹  those days people ¹⁰  will seek death, but ¹¹  will not be able to ¹²  find it; they will long to die, but death will flee from them.

Revelation 9:19

9:19 For the power ¹³  of the horses resides ¹⁴  in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.

Revelation 10:7

10:7 But in the days ¹⁵  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ¹⁶  just as he has ¹⁷  proclaimed to his servants ¹⁸  the prophets.”

Revelation 14:2

14:2 I also heard a sound ¹⁹  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ²⁰  the sound I heard was like that made by harpists playing their harps,

Revelation 18:4

18:4 Then ²¹  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues,

Revelation 20:8

20:8 and will go out to deceive ²²  the nations at the four corners of the earth, Gog and Magog, ²³  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ²⁴ 

Revelation 22:16

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ²⁵ 

[1:11]  ¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:11]  ² tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.

[2:7]  ³ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ⁴ tn Or “grant.”

[2:7]  ⁵ tn Or “stands.”

[2:7]  ⁶ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[6:16]  ⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[6:16]  ⁶ tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

[9:6]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ⁸ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ¹⁰ tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.

[9:19]  ⁹ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ¹⁰ tn Grk “is.”

[10:7]  ¹¹ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ¹² tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ¹³ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ¹⁴ tn See the note on the word “servants” in 1:1.

[14:2]  ¹³ tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.

[14:2]  ¹⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[18:4]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:8]  ¹⁷ tn Or “mislead.”

[20:8]  ¹⁸ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ¹⁹ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[22:16]  ¹⁹ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”