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 3:16

3:16 So because you are lukewarm, and neither hot nor cold, I am going ³  to vomit ⁴  you out of my mouth!

Revelation 4:3

4:3 And the one seated on it was like jasper ⁵  and carnelian ⁶  in appearance, and a rainbow looking like it was made of emerald ⁷  encircled the throne.

Revelation 6:3

6:3 Then ⁸  when the Lamb ⁹  opened the second seal, I heard the second living creature saying, “Come!”

Revelation 6:7

6:7 Then ¹⁰  when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!”

Revelation 8:2

8:2 Then ¹¹  I saw the seven angels who stand before God, and seven trumpets were given to them.

Revelation 9:16

9:16 The ¹²  number of soldiers on horseback was two hundred million; ¹³  I heard their number.

Revelation 11:4

11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ¹⁴ 

Revelation 14:12

14:12 This requires ¹⁵  the steadfast endurance ¹⁶  of the saints – those who obey ¹⁷  God’s commandments and hold to ¹⁸  their faith in Jesus. ¹⁹ 

Revelation 15:5

15:5 After ²⁰  these things I looked, and the temple (the tent ²¹  of the testimony) ²²  was opened in heaven,

Revelation 18:5

18:5 because her sins have piled ²³  up all the way to heaven ²⁴  and God has remembered ²⁵  her crimes. ²⁶ 

Revelation 19:13

19:13 He is dressed in clothing dipped ²⁷  in blood, and he is called ²⁸  the Word of God.

Revelation 21:11

21:11 The city possesses ²⁹  the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. ³⁰ 

Revelation 21:18

21:18 The city’s ³¹  wall is made ³²  of jasper and the city is pure gold, like transparent glass. ³³ 

Revelation 22:7

22:7 (Look! I am coming soon!

Blessed is the one who keeps the words of the prophecy expressed in this book.) ³⁴ 

[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.

[3:16]  ³ tn Or “I intend.”

[3:16]  ⁴ tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.

[4:3]  ⁵ tn Grk “jasper stone.”

[4:3]  ⁶ sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).

[4:3]  ⁷ tn Or “a rainbow emerald-like in appearance.”

[6:3]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  ⁸ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.

[6:7]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:2]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:16]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:16]  ¹⁴ tn Grk “twenty thousand of ten thousands.”

[11:4]  ¹⁵ sn This description is parenthetical in nature.

[14:12]  ¹⁷ tn Grk “Here is.”

[14:12]  ¹⁸ tn Or “the perseverance.”

[14:12]  ¹⁹ tn Grk “who keep.”

[14:12]  ²⁰ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ²¹ tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”

[15:5]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ²⁰ tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”

[15:5]  ²¹ tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, Jo naos ths skhnhs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2).

[18:5]  ²¹ tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”

[18:5]  ²² tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

[18:5]  ²³ tn That is, remembered her sins to execute judgment on them.

[18:5]  ²⁴ tn Or “her sins.”

[19:13]  ²³ 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]  ²⁴ tn Grk “the name of him is called.”

[21:11]  ²⁵ tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.

[21:11]  ²⁶ tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”

[21:18]  ²⁷ tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[21:18]  ²⁸ tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.

[21:18]  ²⁹ tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).

[22:7]  ²⁹ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.