Revelation 18:4

18:4 Then ¹  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues,

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 ²  and in the holy city that are described in this book.

Revelation 20:6

20:6 Blessed and holy is the one who takes part ³  in the first resurrection. The second death has no power over them, ⁴  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Revelation 1:9

1:9 I, John, your brother and the one who shares ⁵  with you in the persecution, kingdom, and endurance that ⁶  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ⁷ 

Revelation 3:20

3:20 Listen! ⁸  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ⁹  and share a meal with him, and he with me.

Revelation 1:1

The Prologue

1:1 The revelation of Jesus Christ, ¹⁰  which God gave him to show his servants ¹¹  what must happen very soon. ¹²  He made it clear ¹³  by sending his angel to his servant ¹⁴  John,

Revelation 18:9

18:9 Then ¹⁵  the kings of the earth who committed immoral acts with her and lived in sensual luxury ¹⁶  with her will weep and wail for her when they see the smoke from the fire that burns her up. ¹⁷ 

[18:4]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:19]  ² 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.)

[20:6]  ³ tn Grk “who has a share.”

[20:6]  ⁴ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[1:9]  ⁴ 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]  ⁵ 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]  ⁶ tn The phrase “about Jesus” has been translated as an objective genitive.

[3:20]  ⁵ tn Grk “Behold.”

[3:20]  ⁶ tn Grk “come in to him.”

[1:1]  ⁶ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  ⁷ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁸ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ⁹ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ¹⁰ tn See the note on the word “servants” earlier in this verse.

[18:9]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ⁸ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:9]  ⁹ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.