Revelation 1:20

1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ¹  The seven stars are the angels ²  of the seven churches and the seven lampstands are the seven churches.

Revelation 2:13

2:13 ‘I know ³  where you live – where Satan’s throne is. Yet ⁴  you continue to cling ⁵  to my name and you have not denied your ⁶  faith in me, ⁷  even in the days of Antipas, my faithful witness, ⁸  who was killed in your city ⁹  where Satan lives.

Revelation 6:8

6:8 So ¹⁰  I looked ¹¹  and here came ¹²  a pale green ¹³  horse! The ¹⁴  name of the one who rode it ¹⁵  was Death, and Hades followed right behind. ¹⁶  They ¹⁷  were given authority over a fourth of the earth, to kill its population with the sword, ¹⁸  famine, and disease, ¹⁹  and by the wild animals of the earth.

Revelation 11:18

11:18 The ²⁰  nations ²¹  were enraged,

but ²²  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ²³ 

the prophets, their reward,

as well as to the saints

and to those who revere ²⁴  your name, both small and great,

and the time has come ²⁵  to destroy those who destroy ²⁶  the earth.”

Revelation 12:10

12:10 Then ²⁷  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ²⁸  of his Christ, ²⁹  have now come,

because the accuser of our brothers and sisters, ³⁰ 

the one who accuses them day and night ³¹  before our God,

has been thrown down.

Revelation 13:2

13:2 Now ³²  the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The ³³  dragon gave the beast ³⁴  his power, his throne, and great authority to rule. ³⁵ 

Revelation 19:10

19:10 So ³⁶  I threw myself down ³⁷  at his feet to worship him, but ³⁸  he said, “Do not do this! ³⁹  I am only ⁴⁰  a fellow servant ⁴¹  with you and your brothers ⁴²  who hold to the testimony about ⁴³  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Revelation 21:9

The New Jerusalem Descends

21:9 Then ⁴⁴  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ⁴⁵  saying, “Come, I will show you the bride, the wife of the Lamb!”

Revelation 22:19

22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life ⁴⁶  and in the holy city that are described in this book.

[1:20]  ¹ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ² tn Or perhaps “the messengers.”

[2:13]  ³ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ⁴ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁵ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁶ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁷ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁸ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ⁹ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[6:8]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ⁶ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:8]  ⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ⁸ tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

[6:8]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹⁰ tn Grk “the one sitting on it.”

[6:8]  ¹¹ tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

[6:8]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:8]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹⁴ tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[11:18]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ⁸ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ¹⁰ tn See the note on the word “servants” in 1:1.

[11:18]  ¹¹ tn Grk “who fear.”

[11:18]  ¹² tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ¹³ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[12:10]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ¹⁰ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ¹² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ¹³ tn Or “who accuses them continually.”

[13:2]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ¹³ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ¹⁴ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[19:10]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ¹⁴ 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]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ¹⁹ 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]  ²⁰ 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.”

[21:9]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ¹⁶ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.

[22:19]  ¹⁷ tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA²⁷.)