Joshua 17:14

17:14 The descendants of Joseph said to Joshua, “Why have you assigned us only one tribal allotment? After all, we have many people, for until now the Lord has enabled us to increase in number.” ¹ 

Psalms 37:12-15

37:12 Evil men plot against the godly ² 

and viciously attack them. ³ 

37:13 The Lord laughs in disgust ⁴  at them,

for he knows that their day is coming. ⁵ 

37:14 Evil men draw their swords

and prepare their bows,

to bring down ⁶  the oppressed and needy,

and to slaughter those who are godly. ⁷ 

37:15 Their swords will pierce ⁸  their own hearts,

and their bows will be broken.

Matthew 5:10-12

5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.

5:11 “Blessed are you when people ⁹  insult you and persecute you and say all kinds of evil things about you falsely ¹⁰  on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matthew 10:22-25

10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved. 10:23 Whenever ¹¹  they persecute you in one place, ¹²  flee to another. I tell you the truth, ¹³  you will not finish going through all the towns ¹⁴  of Israel before the Son of Man comes.

10:24 “A disciple is not greater than his teacher, nor a slave ¹⁵  greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matthew 16:24

16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ¹⁶  he must deny ¹⁷  himself, take up his cross, ¹⁸  and follow me.

Matthew 23:34

23:34 “For this reason I ¹⁹  am sending you prophets and wise men and experts in the law, ²⁰  some of whom you will kill and crucify, ²¹  and some you will flog ²²  in your synagogues ²³  and pursue from town to town,

Mark 10:30

10:30 who will not receive in this age ²⁴  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ²⁵  – and in the age to come, eternal life. ²⁶ 

Luke 14:26-27

14:26 “If anyone comes to me and does not hate ²⁷  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ²⁸  he cannot be my disciple. 14:27 Whoever does not carry his own cross ²⁹  and follow ³⁰  me cannot be my disciple.

John 15:19-21

15:19 If you belonged to the world, ³¹  the world would love you as its own. ³²  However, because you do not belong to the world, ³³  but I chose you out of the world, for this reason ³⁴  the world hates you. ³⁵  15:20 Remember what ³⁶  I told you, ‘A slave ³⁷  is not greater than his master.’ ³⁸  If they persecuted me, they will also persecute you. If they obeyed ³⁹  my word, they will obey ⁴⁰  yours too. 15:21 But they will do all these things to you on account of ⁴¹  my name, because they do not know the one who sent me. ⁴² 

John 16:2

16:2 They will put you out of ⁴³  the synagogue, ⁴⁴  yet a time ⁴⁵  is coming when the one who kills you will think he is offering service to God. ⁴⁶ 

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, ⁴⁷  but take courage ⁴⁸  – I have conquered the world.” ⁴⁹ 

John 17:14

17:14 I have given them your word, ⁵⁰  and the world has hated them, because they do not belong to the world, ⁵¹  just as I do not belong to the world. ⁵² 

Acts 14:22

14:22 They strengthened ⁵³  the souls of the disciples and encouraged them to continue ⁵⁴  in the faith, saying, “We must enter the kingdom ⁵⁵  of God through many persecutions.” ⁵⁶ 

Acts 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁵⁷  when Paul and Barnabas ⁵⁸  went into the Jewish synagogue ⁵⁹  and spoke in such a way that a large group ⁶⁰  of both Jews and Greeks believed.

Colossians 1:19

1:19 For God ⁶¹  was pleased to have all his ⁶²  fullness dwell ⁶³  in the Son ⁶⁴ 

Colossians 1:1

Salutation

1:1 From Paul, ⁶⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 3:3-4

3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ⁶⁶  life) appears, then you too will be revealed in glory with him.

Hebrews 11:32-38

11:32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets. 11:33 Through faith they conquered kingdoms, administered justice, ⁶⁷  gained what was promised, ⁶⁸  shut the mouths of lions, 11:34 quenched raging fire, ⁶⁹  escaped the edge of the sword, gained strength in weakness, ⁷⁰  became mighty in battle, put foreign armies to flight, 11:35 and women received back their dead raised to life. ⁷¹  But others were tortured, not accepting release, to obtain resurrection to a better life. ⁷²  11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ⁷³  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated 11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

Hebrews 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ⁷⁴  firm until the end.

Hebrews 4:12-16

4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart. 4:13 And no creature is hidden from God, ⁷⁵  but everything is naked and exposed to the eyes of him to whom we must render an account.

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession. 4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin. 4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ⁷⁶ 

Hebrews 5:9-10

5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him, 5:10 and he was designated ⁷⁷  by God as high priest in the order of Melchizedek. ⁷⁸ 

Revelation 1:9-10

1:9 I, John, your brother and the one who shares ⁷⁹  with you in the persecution, kingdom, and endurance that ⁸⁰  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ⁸¹  1:10 I was in the Spirit ⁸²  on the Lord’s Day ⁸³  when ⁸⁴  I heard behind me a loud voice like a trumpet,

Revelation 7:14

7:14 So ⁸⁵  I said to him, “My lord, you know the answer.” ⁸⁶  Then ⁸⁷  he said to me, “These are the ones who have come out of the great tribulation. They ⁸⁸  have washed their robes and made them white in the blood of the Lamb!

Revelation 12:4

12:4 Now ⁸⁹  the dragon’s ⁹⁰  tail swept away a third of the stars in heaven and hurled them to the earth. Then ⁹¹  the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born.

Revelation 12:7-10

War in Heaven

12:7 Then ⁹²  war broke out in heaven: Michael ⁹³  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But ⁹⁴  the dragon was not strong enough to prevail, ⁹⁵  so there was no longer any place left ⁹⁶  in heaven for him and his angels. ⁹⁷  12:9 So ⁹⁸  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him. 12:10 Then ⁹⁹  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ¹⁰⁰  of his Christ, ¹⁰¹  have now come,

because the accuser of our brothers and sisters, ¹⁰² 

the one who accuses them day and night ¹⁰³  before our God,

has been thrown down.

[17:14]  ¹ tn Heb “Why have you given me as an inheritance one lot and one portion, though I am a great people until [the time] which, until now the Lord has blessed me?” The construction עַד אֲשֶׁר־עַד־כֹּה (’ad-’asher-’ad-koh, “until [the time] which, until now”) is extremely awkward. An emendation of the first עַד (’ad) to עַל (’al) yields a more likely reading: “for until now” (see HALOT 2:787).

[37:12]  ² tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.

[37:12]  ³ tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.

[37:13]  ⁴ tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.

[37:13]  ⁵ tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.

[37:14]  ⁶ tn Heb “to cause to fall.”

[37:14]  ⁷ tn Heb “the upright in way,” i.e., those who lead godly lives.

[37:15]  ⁸ tn Heb “enter into.”

[5:11]  ⁹ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ¹⁰ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[10:23]  ¹¹ tn Here δέ (de) has not been translated.

[10:23]  ¹² tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ¹³ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ¹⁴ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[10:24]  ¹⁵ tn See the note on the word “slave” in 8:9.

[16:24]  ¹⁶ tn Grk “to come after me.”

[16:24]  ¹⁷ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ¹⁸ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[23:34]  ¹⁹ tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:34]  ²⁰ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ²¹ sn See the note on crucified in 20:19.

[23:34]  ²² tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ²³ sn See the note on synagogues in 4:23.

[10:30]  ²⁴ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ²⁵ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ²⁶ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[14:26]  ²⁷ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ²⁸ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[14:27]  ²⁹ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ³⁰ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[15:19]  ³¹ tn Grk “if you were of the world.”

[15:19]  ³² tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ³³ tn Grk “because you are not of the world.”

[15:19]  ³⁴ tn Or “world, therefore.”

[15:19]  ³⁵ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[15:20]  ³⁶ tn Grk “Remember the word that I said to you.”

[15:20]  ³⁷ tn See the note on the word “slaves” in 4:51.

[15:20]  ³⁸ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ³⁹ tn Or “if they kept.”

[15:20]  ⁴⁰ tn Or “they will keep.”

[15:21]  ⁴¹ tn Or “because of.”

[15:21]  ⁴² tn Jesus is referring to God as “the one who sent me.”

[16:2]  ⁴³ tn Or “expel you from.”

[16:2]  ⁴⁴ sn See the note on synagogue in 6:59.

[16:2]  ⁴⁵ tn Grk “an hour.”

[16:2]  ⁴⁶ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:33]  ⁴⁷ 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]  ⁴⁸ tn Or “but be courageous.”

[16:33]  ⁴⁹ tn Or “I am victorious over the world,” or “I have overcome the world.”

[17:14]  ⁵⁰ tn Or “your message.”

[17:14]  ⁵¹ tn Grk “because they are not of the world.”

[17:14]  ⁵² tn Grk “just as I am not of the world.”

[14:22]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁵⁶ tn Or “sufferings.”

[14:1]  ⁵⁷ sn Iconium. See the note in 13:51.

[14:1]  ⁵⁸ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁵⁹ sn See the note on synagogue in 6:9.

[14:1]  ⁶⁰ tn Or “that a large crowd.”

[1:19]  ⁶¹ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ⁶² tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁶³ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ⁶⁴ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:1]  ⁶⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:4]  ⁶⁶ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[11:33]  ⁶⁷ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

[11:33]  ⁶⁸ tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

[11:34]  ⁶⁹ tn Grk “quenched the power of fire.”

[11:34]  ⁷⁰ tn Or “recovered from sickness.”

[11:35]  ⁷¹ tn Grk “received back their dead from resurrection.”

[11:35]  ⁷² tn Grk “to obtain a better resurrection.”

[11:37]  ⁷³ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

[3:14]  ⁷⁴ tn Grk “the beginning of the confidence.”

[4:13]  ⁷⁵ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[4:16]  ⁷⁶ tn Grk “for timely help.”

[5:10]  ⁷⁷ tn Grk “having been designated,” continuing the thought of Heb 5:9.

[5:10]  ⁷⁸ sn The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6.

[1:9]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ tn The phrase “about Jesus” has been translated as an objective genitive.

[1:10]  ⁸² tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[1:10]  ⁸³ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ⁸⁴ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

[7:14]  ⁸⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁸⁶ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁸⁸ 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.

[12:4]  ⁸⁹ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ⁹⁰ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:7]  ⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ⁹³ sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).

[12:8]  ⁹⁴ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ⁹⁵ tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ⁹⁶ tn Grk “found.”

[12:8]  ⁹⁷ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[12:9]  ⁹⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ¹⁰⁰ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ¹⁰¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ¹⁰² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ¹⁰³ tn Or “who accuses them continually.”