Revelation 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ¹  will in no way be harmed by the second death.’

Revelation 2:16

2:16 Therefore, ²  repent! If not, I will come against you quickly and make war against those people ³  with the sword of my mouth.

Revelation 2:22

2:22 Look! I am throwing her onto a bed of violent illness, ⁴  and those who commit adultery with her into terrible suffering, ⁵  unless they repent of her deeds.

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 ⁶  of our God.”

Revelation 9:5

9:5 The locusts ⁷  were not given permission ⁸  to kill ⁹  them, but only to torture ¹⁰  them ¹¹  for five months, and their torture was like that ¹²  of a scorpion when it stings a person. ¹³ 

Revelation 16:15

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ¹⁴  his clothes so that he will not have to walk around naked and his shameful condition ¹⁵  be seen.) ¹⁶ 

Revelation 19:12

19:12 His eyes are like a fiery ¹⁷  flame and there are many diadem crowns ¹⁸  on his head. He has ¹⁹  a name written ²⁰  that no one knows except himself.

Revelation 22:10

22:10 Then ²¹  he said to me, “Do not seal up the words of the prophecy contained in this book, because the time is near.

[2:11]  ¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:16]  ² tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

[2:16]  ³ tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

[2:22]  ³ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ⁴ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

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

[9:5]  ⁵ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ⁶ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ⁷ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

[9:5]  ⁸ tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”

[9:5]  ⁹ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ¹⁰ tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ¹¹ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[16:15]  ⁶ tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”

[16:15]  ⁷ tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

[16:15]  ⁸ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.

[19:12]  ⁷ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ⁸ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ⁹ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ¹⁰ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[22:10]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.