Wahyu 13:14

13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ¹  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ²  into prison so you may be tested, ³  and you will experience suffering ⁴  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁵ 

Wahyu 2:3

2:3 I am also aware ⁶  that you have persisted steadfastly, ⁷  endured much for the sake of my name, and have not grown weary.

Wahyu 2:25

2:25 However, hold on to what you have until I come.

Wahyu 22:3

22:3 And there will no longer be any curse, ⁸  and the throne of God and the Lamb will be in the city. ⁹  His ¹⁰  servants ¹¹  will worship ¹²  him,

Wahyu 6:12

6:12 Then ¹³  I looked when the Lamb opened the sixth seal, and a huge ¹⁴  earthquake took place; the sun became as black as sackcloth made of hair, ¹⁵  and the full moon became blood red; ¹⁶ 

Wahyu 22:11

22:11 The evildoer must continue to do evil, ¹⁷  and the one who is morally filthy ¹⁸  must continue to be filthy. The ¹⁹  one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

Wahyu 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ²⁰ 

then by the sword he must be killed.

This ²¹  requires steadfast endurance ²²  and faith from the saints.

Wahyu 16:15

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ²³  his clothes so that he will not have to walk around naked and his shameful condition ²⁴  be seen.) ²⁵ 

Wahyu 6:17

6:17 because the great day of their ²⁶  wrath has come, and who is able to withstand it?” ²⁷ 

Wahyu 14:12

14:12 This requires ²⁸  the steadfast endurance ²⁹  of the saints – those who obey ³⁰  God’s commandments and hold to ³¹  their faith in Jesus. ³² 

Wahyu 2:26

2:26 And to the one who conquers ³³  and who continues in ³⁴  my deeds until the end, I will give him authority over the nations ³⁵  –

Wahyu 3:2

3:2 Wake up then, and strengthen what remains that was about ³⁶  to die, because I have not found your deeds complete ³⁷  in the sight ³⁸  of my God.

Wahyu 3:4

3:4 But you have a few individuals ³⁹  in Sardis who have not stained ⁴⁰  their clothes, and they will walk with me dressed ⁴¹  in white, because they are worthy.

Wahyu 21:5

21:5 And the one seated on the throne said: “Look! I am making all things new!” Then ⁴²  he said to me, “Write it down, ⁴³  because these words are reliable ⁴⁴  and true.”

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ⁴⁵  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Wahyu 22:6

A Final Reminder

22:6 Then ⁴⁶  the angel ⁴⁷  said to me, “These words are reliable ⁴⁸  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ⁴⁹  what must happen soon.”

Wahyu 2:13

2:13 ‘I know ⁵⁰  where you live – where Satan’s throne is. Yet ⁵¹  you continue to cling ⁵²  to my name and you have not denied your ⁵³  faith in me, ⁵⁴  even in the days of Antipas, my faithful witness, ⁵⁵  who was killed in your city ⁵⁶  where Satan lives.

Wahyu 9:20

9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ⁵⁷  of gold, silver, ⁵⁸  bronze, stone, and wood – idols that cannot see or hear or walk about.

[13:14]  ¹ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:14]  sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).

[2:10]  ² tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ³ tn Or “tempted.”

[2:10]  ⁴ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁵ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[2:3]  ⁶ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2.

[2:3]  ⁷ tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

[22:3]  ⁸ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ⁹ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ¹⁰ tn 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.

[22:3]  ¹¹ tn See the note on the word “servants” in 1:1.

[22:3]  ¹² tn Or “will serve.”

[6:12]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:12]  ¹⁴ tn Or “powerful”; Grk “a great.”

[6:12]  ¹⁵ tn Or “like hairy sackcloth” (L&N 8.13).

[6:12]  ¹⁶ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

[22:11]  ¹⁷ tn Grk “must do evil still.”

[22:11]  ¹⁸ tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ¹⁹ tn 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.

[13:10]  ²⁰ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ²¹ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ²² tn Or “perseverance.”

[16:15]  ²³ tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”

[16:15]  ²⁴ tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

[16:15]  ²⁵ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.

[6:17]  ²⁶ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

[6:17]  ²⁷ tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).

[14:12]  ²⁸ tn Grk “Here is.”

[14:12]  ²⁹ tn Or “the perseverance.”

[14:12]  ³⁰ tn Grk “who keep.”

[14:12]  ³¹ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ³² tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”

[2:26]  ³³ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ³⁴ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ³⁵ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[3:2]  ³⁶ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ³⁷ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ³⁸ tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”

[3:4]  ³⁹ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

[3:4]  ⁴⁰ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ⁴¹ tn The word “dressed” is not in the Greek text, but is implied.

[21:5]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[21:5]  ⁴³ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:5]  ⁴⁴ tn Grk “faithful.”

[14:4]  ⁴⁵ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[22:6]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ⁴⁷ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ⁴⁸ tn Grk “faithful.”

[22:6]  ⁴⁹ tn See the note on the word “servants” in 1:1.

[2:13]  ⁵⁰ 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]  ⁵¹ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁵² tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁵³ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁵⁴ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁵⁵ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ⁵⁶ 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.

[9:20]  ⁵⁷ tn The word “made” is not in the Greek text but is implied.

[9:20]  ⁵⁸ tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.