Keluaran 32:32

32:32 But now, if you will forgive their sin…, ¹  but if not, wipe me out ²  from your book that you have written.” ³ 

Mazmur 69:28

69:28 May their names be deleted from the scroll of the living! ⁴ 

Do not let their names be listed with the godly! ⁵ 

Yesaya 4:3

4:3 Those remaining in Zion, ⁶  those left in Jerusalem, ⁷ 

will be called “holy,” ⁸ 

all in Jerusalem who are destined to live. ⁹ 

Daniel 12:1

12:1 “At that time Michael,

the great prince who watches over your people, ¹⁰ 

will arise. ¹¹ 

There will be a time of distress

unlike any other from the nation’s beginning ¹² 

up to that time.

But at that time your own people,

all those whose names are ¹³  found written in the book,

will escape.

Filipi 4:3

4:3 Yes, I say also to you, true companion, ¹⁴  help them. They have struggled together in the gospel ministry ¹⁵  along with me and Clement and my other coworkers, whose names are in the book of life.

Ibrani 12:23

12:23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect,

Wahyu 3:5

3:5 The one who conquers ¹⁶  will be dressed like them ¹⁷  in white clothing, ¹⁸  and I will never ¹⁹  erase ²⁰  his name from the book of life, but ²¹  will declare ²²  his name before my Father and before his angels.

Wahyu 13:8

13:8 and all those who live on the earth will worship the beast, ²³  everyone whose name has not been written since the foundation of the world ²⁴  in the book of life belonging to the Lamb who was killed. ²⁵ 

Wahyu 20:12

20:12 And I saw the dead, the great and the small, standing before the throne. Then ²⁶  books were opened, and another book was opened – the book of life. ²⁷  So ²⁸  the dead were judged by what was written in the books, according to their deeds. ²⁹ 

Wahyu 20:15

20:15 If ³⁰  anyone’s name ³¹  was not found written in the book of life, that person ³²  was thrown into the lake of fire.

Wahyu 21:27

21:27 but ³³  nothing ritually unclean ³⁴  will ever enter into it, nor anyone who does what is detestable ³⁵  or practices falsehood, ³⁶  but only those whose names ³⁷  are written in the Lamb’s book of life.

[32:32]  ¹ tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”

[32:32]  ² tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.

[32:32]  ³ sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).

[69:28]  ⁴ tn Heb “let them be wiped out of the scroll of the living.”

[69:28]  sn The phrase the scroll of the living occurs only here in the OT. It pictures a scroll or census list containing the names of the citizens of a community. When an individual died, that person’s name was removed from the list. So this curse is a very vivid way of asking that the enemies die.

[69:28]  ⁵ tn Heb “and with the godly let them not be written.”

[69:28]  sn Do not let their names be listed with the godly. This curse pictures a scroll in which God records the names of his loyal followers. The psalmist makes the point that his enemies have no right to be included in this list of the godly.

[4:3]  ⁶ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[4:3]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:3]  ⁸ tn Or “set apart,” cf. CEV “special.”

[4:3]  ⁹ tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.

[12:1]  ¹⁰ tn Heb “stands over the sons of your people.”

[12:1]  ¹¹ tn Heb “will stand up.”

[12:1]  ¹² tn Or “from the beginning of a nation.”

[12:1]  ¹³ tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.

[4:3]  ¹⁴ tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.

[4:3]  ¹⁵ tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.

[3:5]  ¹⁶ tn Or “who overcomes.”

[3:5]  ¹⁷ tn Grk “thus.”

[3:5]  ¹⁸ tn Or “white robes.”

[3:5]  ¹⁹ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ²⁰ tn Or “will never wipe out.”

[3:5]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ²² tn Grk “will confess.”

[13:8]  ²³ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ²⁴ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ²⁵ tn Or “slaughtered”; traditionally, “slain.”

[20:12]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ²⁷ tn Grk “another book was opened, which is of life.”

[20:12]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ²⁹ tn Grk “from the things written in the books according to their works.”

[20:15]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ³¹ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ³² tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[21:27]  ³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ³⁴ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ³⁵ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ³⁶ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ³⁷ tn Grk “those who are written”; the word “names” is implied.