Wahyu 3:12

3:12 The one who conquers ¹  I will make ²  a pillar in the temple of my God, and he will never depart from it. I ³  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), ⁴  and my new name as well.

Wahyu 11:1

The Fate of the Two Witnesses

11:1 Then ⁵  a measuring rod ⁶  like a staff was given to me, and I was told, ⁷  “Get up and measure the temple of God, and the altar, and the ones who worship there.

Wahyu 20:9

20:9 They ⁸  went up ⁹  on the broad plain of the earth ¹⁰  and encircled ¹¹  the camp ¹²  of the saints and the beloved city, but ¹³  fire came down from heaven and devoured them completely. ¹⁴ 

Wahyu 22:19

22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life ¹⁵  and in the holy city that are described in this book.

[3:12]  ¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ² 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]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ⁴ 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.

[11:1]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  ⁶ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  ⁷ tn Grk “saying.”

[20:9]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ⁹ tn The shift here to past tense reflects the Greek text.

[20:9]  ¹⁰ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

[20:9]  ¹¹ tn Or “surrounded.”

[20:9]  ¹² tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ¹⁴ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[22:19]  ¹⁵ tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA²⁷.)