Wahyu 1:9

1:9 I, John, your brother and the one who shares ¹  with you in the persecution, kingdom, and endurance that ²  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ³ 

Wahyu 2:13

2:13 ‘I know ⁴  where you live – where Satan’s throne is. Yet ⁵  you continue to cling ⁶  to my name and you have not denied your ⁷  faith in me, ⁸  even in the days of Antipas, my faithful witness, ⁹  who was killed in your city ¹⁰  where Satan lives.

Wahyu 11:3-7

11:3 And I will grant my two witnesses authority ¹¹  to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ¹²  11:5 If ¹³  anyone wants to harm them, fire comes out of their mouths ¹⁴  and completely consumes ¹⁵  their enemies. If ¹⁶  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ¹⁷  to close up the sky so that it does not rain during the time ¹⁸  they are prophesying. They ¹⁹  have power ²⁰  to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When ²¹  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ²²  them and kill them.

Wahyu 12:11-17

12:11 But ²³  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ²⁴  so much that they were afraid to die.

12:12 Therefore you heavens rejoice, and all who reside in them!

But ²⁵  woe to the earth and the sea

because the devil has come down to you!

He ²⁶  is filled with terrible anger,

for he knows that he only has a little time!”

12:13 Now ²⁷  when the dragon realized ²⁸  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But ²⁹  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ³⁰  to the place God ³¹  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ³²  12:15 Then ³³  the serpent spouted water like a river out of his mouth after the woman in an attempt to ³⁴  sweep her away by a flood, 12:16 but ³⁵  the earth came to her rescue; ³⁶  the ground opened up ³⁷  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ³⁸  the dragon became enraged at the woman and went away to make war on the rest of her children, ³⁹  those who keep ⁴⁰  God’s commandments and hold to ⁴¹  the testimony about Jesus. ⁴²  (12:18) And the dragon ⁴³  stood ⁴⁴  on the sand ⁴⁵  of the seashore. ⁴⁶ 

Wahyu 19:10

19:10 So ⁴⁷  I threw myself down ⁴⁸  at his feet to worship him, but ⁴⁹  he said, “Do not do this! ⁵⁰  I am only ⁵¹  a fellow servant ⁵²  with you and your brothers ⁵³  who hold to the testimony about ⁵⁴  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Wahyu 19:2

19:2 because his judgments are true and just. ⁵⁵ 

For he has judged ⁵⁶  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁵⁷  poured out by her own hands!” ⁵⁸ 

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

[1:9]  ¹ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ² tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ³ tn The phrase “about Jesus” has been translated as an objective genitive.

[2:13]  ⁴ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ⁵ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁶ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁷ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁸ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁹ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ¹⁰ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[11:3]  ¹¹ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[11:4]  ¹² sn This description is parenthetical in nature.

[11:5]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ¹⁴ tn This is a collective singular in Greek.

[11:5]  ¹⁵ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ¹⁷ tn Or “authority.”

[11:6]  ¹⁸ tn Grk “the days.”

[11:6]  ¹⁹ 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.

[11:6]  ²⁰ tn Or “authority.”

[11:7]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ²² tn Or “be victorious over”; traditionally, “overcome.”

[12:11]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ²⁴ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:12]  ²⁵ tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).

[12:12]  ²⁶ tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.

[12:13]  ²⁷ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ²⁸ tn Grk “saw.”

[12:14]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ³⁰ tn Or “desert.”

[12:14]  ³¹ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ³² tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.

[12:14]  sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).

[12:15]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ³⁴ tn Grk “so that he might make her swept away.”

[12:16]  ³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ³⁶ tn Grk “the earth helped the woman.”

[12:16]  ³⁷ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ³⁹ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁴⁰ tn Or “who obey.”

[12:17]  ⁴¹ tn Grk “and having.”

[12:17]  ⁴² tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ⁴³ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁴⁴ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ⁴⁵ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁴⁶ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[19:10]  ⁴⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ⁴⁸ tn Grk “I fell down at his 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.”

[19:10]  ⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ⁵⁰ tn On the elliptical expression ὅρα μή (Jora 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.”

[19:10]  ⁵¹ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ⁵² tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁵³ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ⁵⁴ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[19:2]  ⁵⁵ tn Compare the similar phrase in Rev 16:7.

[19:2]  ⁵⁶ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ⁵⁷ tn See the note on the word “servants” in 1:1.

[19:2]  ⁵⁸ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).