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

2tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

3tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

4tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

5tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

6tn Grk “From here and from there.”

7tn Or “twelve crops” (one for each month of the year).

8tn The words “of the year” are implied.

9tn Or “be anything accursed” (L&N 33.474).

10tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

11tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

12tn See the note on the word “servants” in 1:1.

13tn Or “will serve.”

14tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

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

16tn Grk “faithful.”

17tn See the note on the word “servants” in 1:1.

18sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

19tn Or “I am John, the one who heard and saw these things.”

20tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

21tn Grk “I fell down and worshiped at the feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

22tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

23tn 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.”

24tn 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.

25tn Grk “keep” (an idiom for obedience).

26tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

27tn Grk “must do evil still.”

28tn For this translation see L&N 88.258; the term refers to living in moral filth.

29tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.

30tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.

31sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

32tn Grk “so that there will be to them authority over the tree of life.”

33tn On the term φάρμακοι (farmakoi) see L&N 53.101.

34tn Or “lying,” “deceit.”

35tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”

36tn Grk “written.”

37tc 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.)

38tc Most mss (א Ï) read “amen” (ἀμήν, amhn) after “all” (πάντων, pantwn). It is, however, not found in other important mss (A 1006 1841 pc). It is easier to account for its addition than its omission from the text if original. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant.