2 Samuel 22:5

22:5 The waves of death engulfed me;

the currents ¹  of chaos ²  overwhelmed me. ³ 

Psalms 32:6

32:6 For this reason every one of your faithful followers ⁴  should pray to you

while there is a window of opportunity. ⁵ 

Certainly ⁶  when the surging water ⁷  rises,

it will not reach them. ⁸ 

Psalms 93:3-4

93:3 The waves ⁹  roar, O Lord,

the waves roar,

the waves roar and crash. ¹⁰ 

93:4 Above the sound of the surging water, ¹¹ 

and the mighty waves of the sea,

the Lord sits enthroned in majesty. ¹² 

Psalms 125:1-2

Psalm 125 ¹³ 

A song of ascents. ¹⁴ 

125:1 Those who trust in the Lord are like Mount Zion;

it cannot be upended and will endure forever.

125:2 As the mountains surround Jerusalem, ¹⁵ 

so the Lord surrounds his people,

now and forevermore.

Isaiah 59:19

59:19 In the west, people respect ¹⁶  the Lord’s reputation; ¹⁷ 

in the east they recognize his splendor. ¹⁸ 

For he comes like a rushing ¹⁹  stream

driven on by wind sent from the Lord. ²⁰ 

Nahum 1:8

1:8 But with an overwhelming flood ²¹ 

he will make a complete end of Nineveh; ²² 

he will drive ²³  his enemies into darkness.

John 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ²⁴  but take courage ²⁵  – I have conquered the world.” ²⁶ 

Acts 14:22

14:22 They strengthened ²⁷  the souls of the disciples and encouraged them to continue ²⁸  in the faith, saying, “We must enter the kingdom ²⁹  of God through many persecutions.” ³⁰ 

Romans 8:35-38

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ³¹  8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ³²  8:37 No, in all these things we have complete victory ³³  through him ³⁴  who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ³⁵  nor things that are present, nor things to come, nor powers,

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ³⁶ 

Colossians 3:13-15

3:13 bearing with one another and forgiving ³⁷  one another, if someone happens to have ³⁸  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ³⁹  3:14 And to all these ⁴⁰  virtues ⁴¹  add ⁴²  love, which is the perfect bond. ⁴³  3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ⁴⁴  to this peace), and be thankful.

Colossians 1:1-2

Salutation

1:1 From Paul, ⁴⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁴⁶  brothers and sisters ⁴⁷  in Christ, at Colossae. Grace and peace to you ⁴⁸  from God our Father! ⁴⁹ 

Colossians 3:10-14

3:10 and have been clothed with the new man ⁵⁰  that is being renewed in knowledge according to the image of the one who created it. 3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ⁵¹  or free, but Christ is all and in all.

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, ⁵²  kindness, humility, gentleness, and patience, 3:13 bearing with one another and forgiving ⁵³  one another, if someone happens to have ⁵⁴  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ⁵⁵  3:14 And to all these ⁵⁶  virtues ⁵⁷  add ⁵⁸  love, which is the perfect bond. ⁵⁹ 

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ⁶⁰  and for those in Laodicea, and for those who have not met me face to face. ⁶¹ 

Revelation 6:14-17

6:14 The sky ⁶²  was split apart ⁶³  like a scroll being rolled up, ⁶⁴  and every mountain and island was moved from its place. 6:15 Then ⁶⁵  the kings of the earth, the ⁶⁶  very important people, the generals, ⁶⁷  the rich, the powerful, and everyone, slave ⁶⁸  and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They ⁶⁹  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, ⁷⁰  6:17 because the great day of their ⁷¹  wrath has come, and who is able to withstand it?” ⁷² 

Revelation 20:11-15

The Great White Throne

20:11 Then ⁷³  I saw a large ⁷⁴  white throne and the one who was seated on it; the earth and the heaven ⁷⁵  fled ⁷⁶  from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁷⁷  books were opened, and another book was opened – the book of life. ⁷⁸  So ⁷⁹  the dead were judged by what was written in the books, according to their deeds. ⁸⁰  20:13 The ⁸¹  sea gave up the dead that were in it, and Death ⁸²  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ⁸³  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ⁸⁴  anyone’s name ⁸⁵  was not found written in the book of life, that person ⁸⁶  was thrown into the lake of fire.

[22:5]  ¹ tn The noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).

[22:5]  ² tn The noun בְלִיַּעַל (bÿliyya’al) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness” (see HALOT 133-34 s.v. בְּלִיַּעַל). It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.

[22:5]  ³ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba’at) sometimes by metonymy carries the nuance “frighten,” but the parallelism (note “engulfed” in the preceding line) favors the meaning “overwhelm” here.

[32:6]  ⁴ tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

[32:6]  ⁵ tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the Lord]” and seek his forgiveness (cf. NIV). Some emend the text by combining מְצֹא (mÿtso’, “finding”) with the following term רַק (raq, “only, surely”) and read either ר[וֹ]מָצ (matsor, “distress”; see Ps 31:22) or ק[וֹ]מָצ (matsoq, “hardship”; see Ps 119:143). In this case, one may translate “in a time of distress/hardship” (cf. NEB, NRSV).

[32:6]  ⁶ tn The Hebrew term רַק (raq) occasionally has an asseverative force.

[32:6]  ⁷ sn The surging water is here a metaphor for trouble that endangers one’s life.

[32:6]  ⁸ tn Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6.

[93:3]  ⁹ tn The Hebrew noun translated “waves” often refers to rivers or streams, but here it appears to refer to the surging waves of the sea (see v. 4, Ps 24:2).

[93:3]  ¹⁰ tn Heb “the waves lift up, O Lord, the waves lift up their voice, the waves lift up their crashing.”

[93:4]  ¹¹ tn Heb “mighty waters.”

[93:4]  ¹² tn Heb “mighty on high [is] the Lord.”

[125:1]  ¹³ sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.

[125:1]  ¹⁴ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[125:2]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[59:19]  ¹⁶ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ¹⁷ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ¹⁸ tn Heb “and from the rising of the sun his splendor.”

[59:19]  ¹⁹ tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ²⁰ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).

[1:8]  ²¹ tn Some scholars connect “in an overwhelming flood” (וּבְשֶׁטֶף עֹבֵר, uvÿshetef ’over) with the preceding line: “he protects those who trust him in an overwhelming flood.” However, others connect it with the following line: “But with an overwhelming flood he will make a complete end of its [Nineveh’s] site.” D. T. Tsumura (“Janus Parallelism in Nah 1:8,” JBL 102 [1983]: 109-11) suggests that it does double duty and should be read with both lines: “he knows those who trust him in an overwhelming flood, / but with an overwhelming flood he will make a complete end of its [Nineveh’s] site.” Connecting it with the preceding line creates a tight parallelism and a balanced 5+5 metrical count. Connecting it with the following line harmonizes with Nah 2:9 [8], which describes the walls of Nineveh being destroyed by flood waters, and with historical evidence (Diodorus Siculus, Bibliotheca Historica, 2.27.1-3; Xenophon, Anabasis, 3.4.12) and modern archaeological evidence (A. T. Olmstead, History of Assyria, 637). This might be an example of intentional ambiguity: God will protect his people from the very calamity that he will use to destroy his enemies.

[1:8]  ²² tc Heb “her place.” Alternately, some ancient versions read “his adversaries.” The MT reads מְקוֹמָהּ (mÿqomah, “her place”). This is supported by the Dead Sea Scrolls (מקומה, “her place,” found in 4QpNah) and Symmachus (τῆς τόποῦ αὐτοῦ, th" topou autou, “her place”). The reading of the LXX (τούς ἐπεγειρουμένους, tou" epegeiroumenou", “those who rise up [against Him]”) and Aquila (ἀντισταμενω¡ν, antistamenw>n, “adversaries”) reflect מְקּוֹמיהוּ or מְקִימיהוּ or מְקִּמָיו (“his adversaries”), also reflected in the Vulgate and Targum. Some scholars suggest emending the MT in the light of the LXX to create a tight parallelism between “his adversaries” (מקומיו) and “his enemies” (וְאֹיְבָיו, vÿ’oyÿvayv) which is a parallel word pair elsewhere (Deut 28:7; 2 Sam 22:40-41, 49; Mic 7:6; Ps 59:2). Likewise, Tsumura suggests emending the MT because the text, as it stands, does not have a clear parallel word for “his enemies” (וְאֹיְבָיו) – emending the MT’s מְקוֹמָהּ (“her place”) to מקומיו (“his adversaries”) would result in a parallel word (D. T. Tsumura, “Janus Parallelism in Nah 1:8,” JBL 102 [1983]: 109-11). The BHS editors propose emending the MT in favor of the Greek tradition. The English versions reflect both textual traditions – several follow the MT with “her place” and “its site” (KJV, NASB, NIV, NKJV, NJPS), while others adopt the LXX reading and emend the Hebrew, resulting in “his adversaries” (NRSV) or “those who defy him” (NJB). The MT makes sense as it stands, but the proposed emendation is attractive and involves only the common confusion between ה and יו.

[1:8]  ²³ tc The BHS editors propose emending the Masoretic reading יְרַדֶּף (yÿraddef, Piel imperfect of רָדַּף [raddaf], “to chase”) to יֶהְדֹּף (yekhdof, Qal imperfect of הָדַף [hadaf], “to thrust away, drive away”). Although הָדַף is used with חֹשֶׁךְ (khoshekh, “darkness”) in Job 18:18 (“he is driven from light into darkness”), the MT makes good sense as it stands, and is supported by the versions. The conjectural emendation has no support and is unnecessary.

[16:33]  ²⁴ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ²⁵ tn Or “but be courageous.”

[16:33]  ²⁶ tn Or “I am victorious over the world,” or “I have overcome the world.”

[14:22]  ²⁷ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ²⁸ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ²⁹ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ³⁰ tn Or “sufferings.”

[8:35]  ³¹ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[8:36]  ³² sn A quotation from Ps 44:22.

[8:37]  ³³ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ³⁴ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:38]  ³⁵ tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).

[8:1]  ³⁶ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[3:13]  ³⁷ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ³⁸ tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ³⁹ tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

[3:14]  ⁴⁰ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ⁴¹ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ⁴² tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ⁴³ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[3:15]  ⁴⁴ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[1:1]  ⁴⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ⁴⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴⁸ tn Or “Grace to you and peace.”

[1:2]  ⁴⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[3:10]  ⁵⁰ sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).

[3:11]  ⁵¹ tn See the note on “fellow slave” in 1:7.

[3:12]  ⁵² tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.

[3:13]  ⁵³ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ⁵⁴ tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ⁵⁵ tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

[3:14]  ⁵⁶ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ⁵⁷ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ⁵⁸ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ⁵⁹ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[2:1]  ⁶⁰ tn Or “I want you to know how hard I am working for you…”

[2:1]  ⁶¹ tn Grk “as many as have not seen my face in the flesh.”

[6:14]  ⁶² tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  ⁶³ tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.

[6:14]  ⁶⁴ tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”

[6:15]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ⁶⁶ tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:15]  ⁶⁷ tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[6:15]  ⁶⁸ tn See the note on the word “servants” in 1:1.

[6:16]  ⁶⁹ 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.

[6:16]  ⁷⁰ tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

[6:17]  ⁷¹ 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]  ⁷² 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).

[20:11]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁷⁴ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁷⁵ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁷⁶ tn Or “vanished.”

[20:12]  ⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁷⁸ tn Grk “another book was opened, which is of life.”

[20:12]  ⁷⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁸⁰ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁸¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁸² sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁸⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁸⁵ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁸⁶ tn Grk “he”; the pronoun has been intensified by translating as “that person.”