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 8:2

8:2 Then ³  I saw the seven angels who stand before God, and seven trumpets were given to them.

Revelation 8:4

8:4 The ⁴  smoke coming from the incense, ⁵  along with the prayers of the saints, ascended before God from the angel’s hand.

Revelation 14:12

14:12 This requires ⁶  the steadfast endurance ⁷  of the saints – those who obey ⁸  God’s commandments and hold to ⁹  their faith in Jesus. ¹⁰ 

Revelation 19:13

19:13 He is dressed in clothing dipped ¹¹  in blood, and he is called ¹²  the Word of God.

Revelation 21:11

21:11 The city possesses ¹³  the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. ¹⁴ 

[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.

[8:2]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:4]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ⁶ tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.

[14:12]  ⁷ tn Grk “Here is.”

[14:12]  ⁸ tn Or “the perseverance.”

[14:12]  ⁹ tn Grk “who keep.”

[14:12]  ¹⁰ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ¹¹ 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.”

[19:13]  ⁹ 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]  ¹⁰ tn Grk “the name of him is called.”

[21:11]  ¹¹ 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]  ¹² 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.”