Revelation 1:3

1:3 Blessed is the one who reads the words of this ¹  prophecy aloud, ²  and blessed are ³  those who hear and obey ⁴  the things written in it, because the time is near! ⁵ 

Revelation 2:8

To the Church in Smyrna

2:8 “To ⁶  the angel of the church in Smyrna write the following: ⁷ 

“This is the solemn pronouncement of ⁸  the one who is the first and the last, the one who was dead, but ⁹  came to life:

Revelation 2:12

To the Church in Pergamum

2:12 “To ¹⁰  the angel of the church in Pergamum write the following: ¹¹ 

“This is the solemn pronouncement of ¹²  the one who has the sharp double-edged sword: ¹³ 

Revelation 5:1

The Opening of the Scroll

5:1 Then ¹⁴  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ¹⁵  and sealed with seven seals. ¹⁶ 

Revelation 17:5

17:5 On ¹⁷  her forehead was written a name, a mystery: ¹⁸  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

Revelation 19:12

19:12 His eyes are like a fiery ¹⁹  flame and there are many diadem crowns ²⁰  on his head. He has ²¹  a name written ²²  that no one knows except himself.

Revelation 20:15

20:15 If ²³  anyone’s name ²⁴  was not found written in the book of life, that person ²⁵  was thrown into the lake of fire.

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

[1:3]  ² 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]  ³ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ⁴ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ⁵ sn The time refers to the time when the things prophesied would happen.

[2:8]  ⁶ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:8]  ⁷ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:8]  ⁸ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:8]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

[2:12]  ¹¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:12]  ¹² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:12]  ¹³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:12]  ¹⁴ sn On the sharp double-edged sword see 1:16.

[5:1]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:1]  ¹⁷ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

[5:1]  ¹⁸ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

[17:5]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ²² tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).

[19:12]  ²⁶ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ²⁷ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ²⁸ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ²⁹ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[20:15]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ³² tn The word “name” is not in the Greek text, but is implied.

[20:15]  ³³ tn Grk “he”; the pronoun has been intensified by translating as “that person.”