Wahyu 1:20

1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ¹  The seven stars are the angels ²  of the seven churches and the seven lampstands are the seven churches.

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ³  into prison so you may be tested, ⁴  and you will experience suffering ⁵  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁶ 

Wahyu 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁷  I will give him some of the hidden manna, and I will give him a white ⁸  stone, ⁹  and on that stone will be written a new name that no one can understand ¹⁰  except the one who receives it.’

Wahyu 3:8

3:8 ‘I know your deeds. (Look! I have put ¹¹  in front of you an open door that no one can shut.) ¹²  I know ¹³  that you have little strength, ¹⁴  but ¹⁵  you have obeyed ¹⁶  my word and have not denied my name.

Wahyu 11:6

11:6 These two have the power ¹⁷  to close up the sky so that it does not rain during the time ¹⁸  they are prophesying. They ¹⁹  have power ²⁰  to turn the waters to blood and to strike the earth with every kind of plague whenever they want.

Wahyu 13:14

13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ²¹  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

Wahyu 14:15

14:15 Then ²²  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ²³  your sickle and start to reap, ²⁴  because the time to reap has come, since the earth’s harvest is ripe!”

Wahyu 21:9

The New Jerusalem Descends

21:9 Then ²⁵  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ²⁶  saying, “Come, I will show you the bride, the wife of the Lamb!”

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 ²⁷  and in the holy city that are described in this book.

[1:20]  ¹ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ² tn Or perhaps “the messengers.”

[2:10]  ³ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁴ tn Or “tempted.”

[2:10]  ⁵ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁶ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[2:17]  ⁷ 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.

[2:17]  ⁸ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ⁹ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ¹⁰ tn Or “know”; for the meaning “understand” see L&N 32.4.

[3:8]  ¹¹ tn Grk “I have given.”

[3:8]  ¹² tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows.

[3:8]  ¹³ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ¹⁴ tn Or “little power.”

[3:8]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ¹⁶ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

[11:6]  ¹⁷ tn Or “authority.”

[11:6]  ¹⁸ tn Grk “the days.”

[11:6]  ¹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ²⁰ tn Or “authority.”

[13:14]  ²¹ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:14]  sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).

[14:15]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ²³ tn Grk “Send out.”

[14:15]  ²⁴ tn The aorist θέρισον (qerison) has been translated ingressively.

[21:9]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ²⁶ 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.” See also v. 15.

[22:19]  ²⁷ 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.)