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 7:15

7:15 For this reason they are before the throne of God, and they serve ⁴  him day and night in his temple, and the one seated on the throne will shelter them. ⁵ 

Revelation 9:4

9:4 They ⁶  were told ⁷  not to damage the grass of the earth, or any green plant or tree, but only those people ⁸  who did not have the seal of God on their ⁹  forehead.

Revelation 12:17

12:17 So ¹⁰  the dragon became enraged at the woman and went away to make war on the rest of her children, ¹¹  those who keep ¹²  God’s commandments and hold to ¹³  the testimony about Jesus. ¹⁴  (12:18) And the dragon ¹⁵  stood ¹⁶  on the sand ¹⁷  of the seashore. ¹⁸ 

Revelation 16:12

16:12 Then ¹⁹  the sixth angel ²⁰  poured out his bowl on the great river Euphrates and dried up its water ²¹  to prepare the way ²²  for the kings from the east. ²³ 

Revelation 17:3

17:3 So ²⁴  he carried me away in the Spirit ²⁵  to a wilderness, ²⁶  and there ²⁷  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns.

Revelation 19:21

19:21 The ²⁸  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ²⁹  themselves with their flesh.

Revelation 21:12

21:12 It has ³⁰  a massive, high wall ³¹  with twelve gates, ³²  with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel ³³  are written on the gates. ³⁴ 

[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.

[7:15]  ⁴ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ⁵ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[9:4]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ⁸ tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).

[9:4]  ⁹ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ¹⁰ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[12:17]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ¹¹ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ¹² tn Or “who obey.”

[12:17]  ¹³ tn Grk “and having.”

[12:17]  ¹⁴ 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]  ¹⁵ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹⁶ 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]  ¹⁷ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹⁸ 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.

[16:12]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ¹⁴ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ¹⁵ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ¹⁶ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ¹⁷ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”

[17:3]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ¹⁷ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ¹⁸ tn Or “desert.”

[17:3]  ¹⁹ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[19:21]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ²⁰ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

[21:12]  ²² tn Grk “jasper, having.” Here a new sentence was started in the translation.

[21:12]  ²³ tn Grk “a (city) wall great and high.”

[21:12]  ²⁴ tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”

[21:12]  ²⁵ tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

[21:12]  ²⁶ tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.