Wahyu 8:3

8:3 Another ¹  angel holding ²  a golden censer ³  came and was stationed ⁴  at the altar. A ⁵  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Wahyu 11:18

11:18 The ⁶  nations ⁷  were enraged,

but ⁸  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ⁹ 

the prophets, their reward,

as well as to the saints

and to those who revere ¹⁰  your name, both small and great,

and the time has come ¹¹  to destroy those who destroy ¹²  the earth.”

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ¹³  in the first resurrection. The second death has no power over them, ¹⁴  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

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.

[8:3]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ² tn Grk “having.”

[8:3]  ³ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁴ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ⁵ 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.

[11:18]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ⁷ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁹ tn See the note on the word “servants” in 1:1.

[11:18]  ¹⁰ tn Grk “who fear.”

[11:18]  ¹¹ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ¹² tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[20:6]  ¹³ tn Grk “who has a share.”

[20:6]  ¹⁴ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[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.)