Revelation 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ¹  into prison so you may be tested, ²  and you will experience suffering ³  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁴ 

Revelation 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁵  I will give him some of the hidden manna, and I will give him a white ⁶  stone, ⁷  and on that stone will be written a new name that no one can understand ⁸  except the one who receives it.’

Revelation 3:8

3:8 ‘I know your deeds. (Look! I have put ⁹  in front of you an open door that no one can shut.) ¹⁰  I know ¹¹  that you have little strength, ¹²  but ¹³  you have obeyed ¹⁴  my word and have not denied my name.

Revelation 5:6

5:6 Then ¹⁵  I saw standing in the middle of the throne ¹⁶  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ¹⁷  He had ¹⁸  seven horns and seven eyes, which ¹⁹  are the seven ²⁰  spirits of God ²¹  sent out into all the earth.

Revelation 8:3

8:3 Another ²²  angel holding ²³  a golden censer ²⁴  came and was stationed ²⁵  at the altar. A ²⁶  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Revelation 9:17

9:17 Now ²⁷  this is what the horses and their riders ²⁸  looked like in my ²⁹  vision: The riders had breastplates that were fiery red, ³⁰  dark blue, ³¹  and sulfurous ³²  yellow in color. ³³  The ³⁴  heads of the horses looked like lions’ heads, and fire, smoke, and sulfur ³⁵  came out of their mouths.

[2:10]  ¹ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ² tn Or “tempted.”

[2:10]  ³ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁴ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[2:17]  ⁵ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ⁶ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ⁷ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ⁸ tn Or “know”; for the meaning “understand” see L&N 32.4.

[3:8]  ⁹ tn Grk “I have given.”

[3:8]  ¹⁰ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ¹¹ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ¹² tn Or “little power.”

[3:8]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ¹⁴ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

[5:6]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ¹⁴ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ¹⁵ tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

[5:6]  ¹⁶ tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

[5:6]  ¹⁷ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ¹⁸ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA²⁷ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.

[5:6]  ¹⁹ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[8:3]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ¹⁸ tn Grk “having.”

[8:3]  ¹⁹ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ²⁰ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ²¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ²¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.

[9:17]  ²² tn Grk “and those seated on them.”

[9:17]  ²³ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

[9:17]  ²⁴ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[9:17]  ²⁵ tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”

[9:17]  ²⁶ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

[9:17]  ²⁷ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

[9:17]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ²⁹ tn Traditionally, “brimstone.”