Revelation 10:6

10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! ¹ 

Revelation 2:3

2:3 I am also aware ²  that you have persisted steadfastly, ³  endured much for the sake of my name, and have not grown weary.

Revelation 6:11

6:11 Each ⁴  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ⁵  of both their fellow servants ⁶  and their brothers who were going to be killed just as they had been.

Revelation 7:3

7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants ⁷  of our God.”

Revelation 2:2

2:2 ‘I know your works as well as your ⁸  labor and steadfast endurance, and that you cannot tolerate ⁹  evil. You have even put to the test ¹⁰  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Revelation 3:20

3:20 Listen! ¹¹  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ¹²  and share a meal with him, and he with me.

Revelation 13:1

The Two Beasts

13:1 Then ¹³  I saw a beast coming up out of the sea. It ¹⁴  had ten horns and seven heads, and on its horns were ten diadem crowns, ¹⁵  and on its heads a blasphemous name. ¹⁶ 

[10:6]  ¹ tn On this phrase see BDAG 1092 s.v. χρόνος.

[2:3]  ² tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2.

[2:3]  ³ tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

[6:11]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ⁴ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ⁵ tn Though σύνδουλος (sundoulos) has been 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.

[7:3]  ⁴ tn See the note on the word “servants” in 1:1.

[2:2]  ⁵ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ⁶ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ⁷ tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

[3:20]  ⁶ tn Grk “Behold.”

[3:20]  ⁷ tn Grk “come in to him.”

[13:1]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ⁸ tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ⁹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ¹⁰ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.