Revelation 2:9

2:9 ‘I know the distress you are suffering ¹  and your poverty (but you are rich). I also know ²  the slander against you ³  by those who call themselves Jews and really are not, but are a synagogue ⁴  of Satan.

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 10:4

10:4 When the seven thunders spoke, I was preparing to write, but ¹¹  just then ¹²  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.”

Revelation 10:8

10:8 Then ¹³  the voice I had heard from heaven began to speak ¹⁴  to me ¹⁵  again, ¹⁶  “Go and take the open ¹⁷  scroll in the hand of the angel who is standing on the sea and on the land.”

Revelation 20:8

20:8 and will go out to deceive ¹⁸  the nations at the four corners of the earth, Gog and Magog, ¹⁹  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ²⁰ 

[2:9]  ¹ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ² 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 also know” to link this English sentence back to “I know” at the beginning of the verse.

[2:9]  ³ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ⁴ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

[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.”

[10:4]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ¹⁴ tn The words “just then” are not in the Greek text, but are implied.

[10:8]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ¹⁸ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  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.”

[10:8]  ²⁰ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ²¹ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[20:8]  ²¹ tn Or “mislead.”

[20:8]  ²² sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ²³ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).