Revelation 1:9

1:9 I, John, your brother and the one who shares ¹  with you in the persecution, kingdom, and endurance that ²  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ³ 

Revelation 12:11

12:11 But ⁴  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁵  so much that they were afraid to die.

Revelation 12:17

12:17 So ⁶  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁷  those who keep ⁸  God’s commandments and hold to ⁹  the testimony about Jesus. ¹⁰  (12:18) And the dragon ¹¹  stood ¹²  on the sand ¹³  of the seashore. ¹⁴ 

Revelation 22:9

22:9 But ¹⁵  he said to me, “Do not do this! ¹⁶  I am a fellow servant ¹⁷  with you and with your brothers the prophets, and with those who obey ¹⁸  the words of this book. Worship God!”

Revelation 22:1

22:1 Then ¹⁹  the angel ²⁰  showed me the river of the water of life – water as clear as crystal – pouring out ²¹  from the throne of God and of the Lamb,

Revelation 5:10

5:10 You have appointed ²²  them ²³  as a kingdom and priests ²⁴  to serve ²⁵  our God, and they will reign ²⁶  on the earth.”

[1:9]  ¹ 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]  ² 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]  ³ tn The phrase “about Jesus” has been translated as an objective genitive.

[12:11]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁵ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:17]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁷ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁸ tn Or “who obey.”

[12:17]  ⁹ tn Grk “and having.”

[12:17]  ¹⁰ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ¹¹ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹² tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ¹³ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹⁴ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[22:9]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ¹⁶ tn On the elliptical expression ὅρα μή ({ora 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.”

[22:9]  ¹⁷ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[22:9]  ¹⁸ tn Grk “keep” (an idiom for obedience).

[22:1]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ²⁰ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ²¹ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[5:10]  ²² tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ²³ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ²⁴ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ²⁵ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ²⁶ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.