Keluaran 12:7

12:7 They will take some of the blood and put it on the two side posts and top of the doorframe of the houses where they will eat it.

Keluaran 12:13

12:13 The blood will be a sign for you on the houses where you are, so that when I see ¹  the blood I will pass over you, ²  and this plague ³  will not fall on you to destroy you ⁴  when I attack ⁵  the land of Egypt. ⁶ 

Maleakhi 3:16

3:16 Then those who respected ⁷  the Lord spoke to one another, and the Lord took notice. ⁸  A scroll ⁹  was prepared before him in which were recorded the names of those who respected the Lord and honored his name.

Maleakhi 3:2

3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, ¹⁰  like a launderer’s soap.

Kolose 1:22

1:22 but now he has reconciled you ¹¹  by his physical body through death to present you holy, without blemish, and blameless before him –

Efesus 4:30

4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Efesus 4:2

4:2 with all humility and gentleness, ¹²  with patience, bearing with ¹³  one another in love,

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁴  sound teaching.

Wahyu 7:2-3

7:2 Then ¹⁵  I saw another angel ascending from the east, ¹⁶  who had ¹⁷  the seal ¹⁸  of the living God. He ¹⁹  shouted out with a loud voice to the four angels who had been given permission ²⁰  to damage the earth and the sea: ²¹  7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants ²²  of our God.”

Wahyu 9:4

9:4 They ²³  were told ²⁴  not to damage the grass of the earth, or any green plant or tree, but only those people ²⁵  who did not have the seal of God on their ²⁶  forehead.

Wahyu 13:6-7

13:6 So ²⁷  the beast ²⁸  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ²⁹  that is, those who dwell in heaven. 13:7 The beast ³⁰  was permitted to go to war against the saints and conquer them. ³¹  He was given ruling authority ³²  over every tribe, people, ³³  language, and nation,

Wahyu 14:1

An Interlude: The Song of the 144,000

14:1 Then ³⁴  I looked, and here was ³⁵  the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads.

Wahyu 20:4

20:4 Then ³⁶  I saw thrones and seated on them were those who had been given authority to judge. ³⁷  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ³⁸  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ³⁹  came to life ⁴⁰  and reigned with Christ for a thousand years.

[12:13]  ¹ tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (vÿra’iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g).

[12:13]  ² tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the Lord who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as “to limp” found in 1 Kgs 18:21, 26, unless there is a highly developed category of meaning there.

[12:13]  ³ tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).

[12:13]  ⁴ tn Heb “for destruction.” The form מַשְׁחִית (mashkhit) is the Hiphil participle of שָׁחַת (shakhat). The word itself is a harsh term; it was used to describe Yahweh’s destruction of Sodom and Gomorrah (Gen 13:10).

[12:13]  ⁵ tn בְּהַכֹּתִי (bÿhakkoti) is the Hiphil infinitive construct from נָכָה (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive – the subject of this temporal clause. It is also used in 12:12.

[12:13]  ⁶ sn For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.

[3:16]  ⁷ tn Or “fear” (so NAB); NRSV “revered”; NCV “honored.”

[3:16]  ⁸ tn Heb “heard and listened”; NAB “listened attentively.”

[3:16]  ⁹ sn The scroll mentioned here is a “memory book” (סֵפֶר זִכָּרוֹן, sefer zikkaron) in which the Lord keeps an ongoing record of the names of all the redeemed (see Exod 32:32; Isa 4:3; Dan 12:1; Rev 20:12-15).

[3:2]  ¹⁰ sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.

[1:22]  ¹¹ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[4:2]  ¹² tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ¹³ tn Or “putting up with”; or “forbearing.”

[2:1]  ¹⁴ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[7:2]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ¹⁶ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  ¹⁷ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ¹⁸ tn Or “signet” (L&N 6.54).

[7:2]  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.

[7:2]  ²⁰ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ²¹ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[7:3]  ²² tn See the note on the word “servants” in 1:1.

[9:4]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ²⁴ tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).

[9:4]  ²⁵ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ²⁶ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[13:6]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ²⁸ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ²⁹ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).

[13:7]  ³⁰ tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:7]  ³¹ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ³² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ³³ tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:1]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ³⁵ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[20:4]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ³⁷ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ³⁸ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁴⁰ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”