Revelation 2:3

2:3 I am also aware ¹  that you have persisted steadfastly, ²  endured much for the sake of my name, and have not grown weary.

Revelation 2:15

2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. ³ 

Revelation 3:9

3:9 Listen! ⁴  I am going to make those people from the synagogue ⁵  of Satan – who say they are Jews yet ⁶  are not, but are lying – Look, I will make ⁷  them come and bow down ⁸  at your feet and acknowledge ⁹  that I have loved you.

Revelation 3:11

3:11 I am coming soon. Hold on to what you have so that no one can take away ¹⁰  your crown. ¹¹ 

Revelation 5:9

5:9 They were singing a new song: ¹² 

“You are worthy to take the scroll

and to open its seals

because you were killed, ¹³ 

and at the cost of your own blood ¹⁴  you have purchased ¹⁵  for God

persons ¹⁶  from every tribe, language, ¹⁷  people, and nation.

Revelation 9:8

9:8 They ¹⁸  had hair like women’s hair, and their teeth were like lions’ teeth.

Revelation 10:9

10:9 So ¹⁹  I went to the angel and asked him to give me the little scroll. He ²⁰  said to me, “Take the scroll ²¹  and eat it. It ²²  will make your stomach bitter, but it will be as sweet as honey in your mouth.”

Revelation 12:8

12:8 But ²³  the dragon was not strong enough to prevail, ²⁴  so there was no longer any place left ²⁵  in heaven for him and his angels. ²⁶ 

Revelation 14:5

14:5 and no lie was found on their lips; ²⁷  they ²⁸  are blameless.

Revelation 22:20

22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus!

[2:3]  ¹ 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]  ² tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

[2:15]  ³ tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.

[3:9]  ⁵ tn Grk “behold” (L&N 91.13).

[3:9]  ⁶ sn See the note on synagogue in 2:9.

[3:9]  ⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ⁸ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ⁹ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁰ tn Or “and know,” “and recognize.”

[3:11]  ⁷ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

[3:11]  ⁸ sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).

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

[5:9]  ¹⁰ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[9:8]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ¹⁵ tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:9]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:8]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ¹⁶ tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ¹⁷ tn Grk “found.”

[12:8]  ¹⁸ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[14:5]  ¹⁷ tn Grk “in their mouth was not found a lie.”

[14:5]  ¹⁸ tc Several mss (Ì⁴⁷ א 1 1006 1611 2351 Ï^K pc) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.