13:10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword, 7
then by the sword he must be killed.
This 8 requires steadfast endurance 9 and faith from the saints.
14:9 A 23 third angel 24 followed the first two, 25 declaring 26 in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,
15:4 Who will not fear you, O Lord,
and glorify 27 your name, because you alone are holy? 28
All nations 29 will come and worship before you
for your righteous acts 30 have been revealed.”
22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described 31 in this book.
1 tn Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn This is a collective singular in Greek.
3 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
1 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
2 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
1 tc Many
2 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.”
3 tn Or “perseverance.”
1 tc Most
2 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).
1 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
2 tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
1 tn Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn The word “name” is not in the Greek text, but is implied.
3 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
1 tn Grk “Behold.”
2 tn Grk “come in to him.”
1 tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
2 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.
3 tn Grk “except the one who had.”
4 tn Grk “his name or the number of his name.”
1 tn Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “And another angel, a third.”
3 tn Grk “followed them.”
4 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
1 tn Or “and praise.”
2 sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).
3 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
4 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
1 tn Grk “written.”
1 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
2 tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.
3 tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).
4 tn Grk “and.”
1 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