¹ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

² tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

³ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

⁴ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

⁵ sn The time refers to the time when the things prophesied would happen.

⁶ tn Grk “saying.”

⁷ 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.”

⁸ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

⁹ tn Grk “hearts.”

¹⁰ tn Or “his intent.”

¹¹ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

¹² tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

¹³ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

¹⁴ tn Or “completed.”

¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

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

¹⁸ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁹ tn Grk “faithful.”

²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²¹ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

²² tn Grk “faithful.”

²³ tn See the note on the word “servants” in 1:1.

²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

²⁵ tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

²⁶ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

²⁷ tn Grk “keep” (an idiom for obedience).

²⁸ tn Grk “written.”

²⁹ 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.)