Revelation 1:2

1:2 who then ¹  testified to everything that he saw concerning the word of God and the testimony about ²  Jesus Christ.

Revelation 19:13

19:13 He is dressed in clothing dipped ³  in blood, and he is called ⁴  the Word of God.

Revelation 12:11

12:11 But ⁵  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁶  so much that they were afraid to die.

Revelation 1:9

1:9 I, John, your brother and the one who shares ⁷  with you in the persecution, kingdom, and endurance that ⁸  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ⁹ 

Revelation 3:8

3:8 ‘I know your deeds. (Look! I have put ¹⁰  in front of you an open door that no one can shut.) ¹¹  I know ¹²  that you have little strength, ¹³  but ¹⁴  you have obeyed ¹⁵  my word and have not denied my name.

Revelation 6:9

6:9 Now ¹⁶  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ¹⁷  because of the word of God and because of the testimony they had given.

Revelation 3:10

3:10 Because you have kept ¹⁸  my admonition ¹⁹  to endure steadfastly, ²⁰  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

Revelation 20:4

20:4 Then ²¹  I saw thrones and seated on them were those who had been given authority to judge. ²²  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ²³  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ²⁴  came to life ²⁵  and reigned with Christ for a thousand years.

Revelation 14:5

14:5 and no lie was found on their lips; ²⁶  they ²⁷  are blameless.

Revelation 10:11

10:11 Then ²⁸  they ²⁹  told me: “You must prophesy again about many peoples, nations, ³⁰  languages, and kings.”

Revelation 1:3

1:3 Blessed is the one who reads the words of this ³¹  prophecy aloud, ³²  and blessed are ³³  those who hear and obey ³⁴  the things written in it, because the time is near! ³⁵ 

Revelation 6:6

6:6 Then ³⁶  I heard something like a voice from among the four living creatures saying, “A quart ³⁷  of wheat will cost a day’s pay ³⁸  and three quarts of barley will cost a day’s pay. But ³⁹  do not damage the olive oil and the wine!”

Revelation 19:10

19:10 So ⁴⁰  I threw myself down ⁴¹  at his feet to worship him, but ⁴²  he said, “Do not do this! ⁴³  I am only ⁴⁴  a fellow servant ⁴⁵  with you and your brothers ⁴⁶  who hold to the testimony about ⁴⁷  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ⁴⁸  idol worshipers, ⁴⁹  and all those who lie, their place ⁵⁰  will be in the lake that burns with fire and sulfur. ⁵¹  That ⁵²  is the second death.”

[1:2]  ¹ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ² tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[19:13]  ³ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  ⁴ tn Grk “the name of him is called.”

[12:11]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁶ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[1:9]  ⁷ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ⁸ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ⁹ tn The phrase “about Jesus” has been translated as an objective genitive.

[3:8]  ⁹ tn Grk “I have given.”

[3:8]  ¹⁰ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ¹¹ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ¹² tn Or “little power.”

[3:8]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ¹⁴ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

[6:9]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ¹² tn Or “murdered.” See the note on the word “butcher” in 6:4.

[3:10]  ¹³ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ¹⁴ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ¹⁵ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[20:4]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ¹⁶ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ¹⁷ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ¹⁹ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[14:5]  ¹⁷ tn Grk “in their mouth was not found a lie.”

[14:5]  ¹⁸ tc Several mss (Ì⁴⁷ א 1 1006 1611 2351 Ï^K pc) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.

[10:11]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  ²⁰ tn The referent of “they” is not clear in the Greek text.

[10:11]  ²¹ tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[1:3]  ²¹ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

[1:3]  ²² tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

[1:3]  ²³ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ²⁴ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ²⁵ sn The time refers to the time when the things prophesied would happen.

[6:6]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ²⁴ tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”

[6:6]  ²⁵ tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”

[6:6]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ²⁶ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ²⁸ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ²⁹ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ³⁰ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ³¹ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ³² tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[21:8]  ²⁷ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ²⁸ tn Grk “idolaters.”

[21:8]  ²⁹ tn Grk “their share.”

[21:8]  ³⁰ tn Traditionally, “brimstone.”

[21:8]  ³¹ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”