Revelation 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ¹  I will permit ²  him to eat from the tree of life that is ³  in the paradise of God.’ ⁴ 

Revelation 3:3

3:3 Therefore, remember what you received and heard, ⁵  and obey it, ⁶  and repent. If you do not wake up, I will come like a thief, and you will never ⁷  know at what hour I will come against ⁸  you.

Revelation 3:20

3:20 Listen! ⁹  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ¹⁰  and share a meal with him, and he with me.

Revelation 5:11

5:11 Then ¹¹  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ¹²  number was ten thousand times ten thousand ¹³  – thousands times thousands –

Revelation 6:1

The Seven Seals

6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, ¹⁴  “Come!” ¹⁵ 

Revelation 6:5-6

6:5 Then ¹⁶  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ¹⁷  I looked, ¹⁸  and here came ¹⁹  a black horse! The ²⁰  one who rode it ²¹  had a balance scale ²²  in his hand. 6:6 Then ²³  I heard something like a voice from among the four living creatures saying, “A quart ²⁴  of wheat will cost a day’s pay ²⁵  and three quarts of barley will cost a day’s pay. But ²⁶  do not damage the olive oil and the wine!”

Revelation 8:13

8:13 Then ²⁷  I looked, and I heard an ²⁸  eagle ²⁹  flying directly overhead, ³⁰  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ³¹ 

Revelation 10:4

10:4 When the seven thunders spoke, I was preparing to write, but ³²  just then ³³  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.”

Revelation 11:12

11:12 Then ³⁴  they ³⁵  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ³⁶  went up to heaven in a cloud while ³⁷  their enemies stared at them.

Revelation 16:1

The Bowls of God’s Wrath

16:1 Then ³⁸  I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” ³⁹ 

Revelation 18:4

18:4 Then ⁴⁰  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 19:6

The Wedding Celebration of the Lamb

19:6 Then ⁴¹  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ⁴² 

“Hallelujah!

For the Lord our God, ⁴³  the All-Powerful, ⁴⁴  reigns!

Revelation 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ⁴⁵  of God is among human beings. ⁴⁶  He ⁴⁷  will live among them, and they will be his people, and God himself will be with them. ⁴⁸ 

Revelation 22:17-18

22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described ⁴⁹  in this book.

[2:7]  ¹ 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.

[2:7]  ² tn Or “grant.”

[2:7]  ³ tn Or “stands.”

[2:7]  ⁴ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[3:3]  ⁵ tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.

[3:3]  ⁶ tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  ⁷ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  ⁸ tn Or “come on.”

[3:20]  ⁹ tn Grk “Behold.”

[3:20]  ¹⁰ tn Grk “come in to him.”

[5:11]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ¹⁴ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ¹⁵ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[6:1]  ¹⁷ tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ¹⁸ tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

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

[6:5]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ²³ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:5]  ²⁴ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ²⁶ tn Grk “the one sitting on it.”

[6:5]  ²⁷ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[6:6]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ²⁶ tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”

[6:6]  ²⁷ tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”

[6:6]  ²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ³⁰ tn Grk “one eagle.”

[8:13]  ³¹ tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ³² tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ³³ tn Grk “about to sound their trumpets,” but this is redundant in English.

[10:4]  ³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ³⁴ tn The words “just then” are not in the Greek text, but are implied.

[11:12]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ³⁸ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ³⁹ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ⁴⁰ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[16:1]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ⁴² tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[18:4]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁵⁰ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ⁵¹ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ⁵² tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

[21:3]  ⁵³ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ⁵⁴ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ⁵⁵ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ⁵⁶ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[22:18]  ⁵⁷ tn Grk “written.”