Rev 22: 18

(KJV)
For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
(NASB2020)
I testify to everyone who hears athe words of the prophecy of this book: if anyone badds to them, God will add to him cthe plagues that are written in dthis book;
(NET2full)
I testify to everyone who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described
tn Grk “written.”
in this book.

Rev 22: 19

(KJV)
And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
(NASB2020)
and if anyone ftakes away from the gwords of the book of this prophecy, God will take away his part from hthe tree of life and
Lit out of
from the holy city, jwhich are written in this book.
(NET2full)
And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life
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.)
and in the holy city that are described in this book.
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