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 3:1

To the Church in Sardis

3:1 “To ⁵  the angel of the church in Sardis write the following: ⁶ 

“This is the solemn pronouncement of ⁷  the one who holds ⁸  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ⁹  that you are alive, but ¹⁰  in reality ¹¹  you are dead.

Revelation 3:8

3:8 ‘I know your deeds. (Look! I have put ¹²  in front of you an open door that no one can shut.) ¹³  I know ¹⁴  that you have little strength, ¹⁵  but ¹⁶  you have obeyed ¹⁷  my word and have not denied my name.

Revelation 3:12

3:12 The one who conquers ¹⁸  I will make ¹⁹  a pillar in the temple of my God, and he will never depart from it. I ²⁰  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ²¹  and my new name as well.

Revelation 4:1

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ²²  a door standing open in heaven! ²³  And the first voice I had heard speaking to me ²⁴  like a trumpet ²⁵  said: “Come up here so that ²⁶  I can show you what must happen after these things.”

Revelation 5:6

5:6 Then ²⁷  I saw standing in the middle of the throne ²⁸  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ²⁹  He had ³⁰  seven horns and seven eyes, which ³¹  are the seven ³²  spirits of God ³³  sent out into all the earth.

Revelation 5:9

5:9 They were singing a new song: ³⁴ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ³⁵ 

and at the cost of your own blood ³⁶  you have purchased ³⁷  for God

persons ³⁸  from every tribe, language, ³⁹  people, and nation.

[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.”

[3:1]  ⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ⁶ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:1]  ⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  ⁸ tn Grk “who has” (cf. 1:16).

[3:1]  ⁹ tn Grk “a name.”

[3:1]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ¹¹ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[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.

[3:12]  ¹³ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ¹⁴ tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ¹⁶ sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

[4:1]  ¹⁷ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:1]  ¹⁸ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ¹⁹ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[4:1]  ²⁰ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ²¹ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

[5:6]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ²² tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ²³ 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]  ²⁴ 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]  ²⁵ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ²⁶ 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]  ²⁷ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[5:9]  ²⁵ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²⁶ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁷ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ²⁸ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ²⁹ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ³⁰ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.