Matthew 10:21

10:21 “Brother ¹  will hand over brother to death, and a father his child. Children will rise against ²  parents and have them put to death.

Matthew 20:23

20:23 He told them, “You will drink my cup, ³  but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.”

Matthew 24:9

Persecution of Disciples

24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations ⁴  because of my name. ⁵ 

John 16:2

16:2 They will put you out of ⁶  the synagogue, ⁷  yet a time ⁸  is coming when the one who kills you will think he is offering service to God. ⁹ 

Acts 12:2-3

12:2 He had James, the brother of John, executed with a sword. ¹⁰  12:3 When he saw that this pleased the Jews, ¹¹  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ¹² 

Acts 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ¹³  laid hands on ¹⁴  some from the church to harm them. ¹⁵ 

Colossians 4:9

4:9 I sent him ¹⁶  with Onesimus, the faithful and dear brother, who is one of you. ¹⁷  They will tell ¹⁸  you about everything here.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁹  in the saints’ ²⁰  inheritance in the light.

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Hebrews 11:34

11:34 quenched raging fire, ²¹  escaped the edge of the sword, gained strength in weakness, ²²  became mighty in battle, put foreign armies to flight,

Revelation 1:9

1:9 I, John, your brother and the one who shares ²³  with you in the persecution, kingdom, and endurance that ²⁴  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ²⁵ 

Revelation 2:13

2:13 ‘I know ²⁶  where you live – where Satan’s throne is. Yet ²⁷  you continue to cling ²⁸  to my name and you have not denied your ²⁹  faith in me, ³⁰  even in the days of Antipas, my faithful witness, ³¹  who was killed in your city ³²  where Satan lives.

Revelation 6:9

6:9 Now ³³  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ³⁴  because of the word of God and because of the testimony they had given.

Revelation 7:14

7:14 So ³⁵  I said to him, “My lord, you know the answer.” ³⁶  Then ³⁷  he said to me, “These are the ones who have come out of the great tribulation. They ³⁸  have washed their robes and made them white in the blood of the Lamb!

Revelation 13:7-10

13:7 The beast ³⁹  was permitted to go to war against the saints and conquer them. ⁴⁰  He was given ruling authority ⁴¹  over every tribe, people, ⁴²  language, and nation, 13:8 and all those who live on the earth will worship the beast, ⁴³  everyone whose name has not been written since the foundation of the world ⁴⁴  in the book of life belonging to the Lamb who was killed. ⁴⁵  13:9 If anyone has an ear, he had better listen!

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ⁴⁶ 

then by the sword he must be killed.

This ⁴⁷  requires steadfast endurance ⁴⁸  and faith from the saints.

Revelation 17:6

17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ⁴⁹  I ⁵⁰  was greatly astounded ⁵¹  when I saw her.

[10:21]  ¹ tn Here δέ (de) has not been translated.

[10:21]  ² tn Or “will rebel against.”

[20:23]  ³ tc See the tc note on “about to drink” in v. 22.

[24:9]  ⁴ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ⁵ sn See Matt 5:10-12; 1 Cor 1:25-31.

[16:2]  ⁶ tn Or “expel you from.”

[16:2]  ⁷ sn See the note on synagogue in 6:59.

[16:2]  ⁸ tn Grk “an hour.”

[16:2]  ⁹ 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.

[12:2]  ¹⁰ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[12:3]  ¹¹ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ¹² sn This is a parenthetical note by the author.

[12:1]  ¹³ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ¹⁴ tn Or “King Herod had some from the church arrested.”

[12:1]  ¹⁵ tn Or “to cause them injury.”

[4:9]  ¹⁶ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ¹⁷ tn Grk “is of you.”

[4:9]  ¹⁸ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[1:12]  ¹⁹ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²⁰ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[11:34]  ²¹ tn Grk “quenched the power of fire.”

[11:34]  ²² tn Or “recovered from sickness.”

[1:9]  ²³ 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]  ²⁴ 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]  ²⁵ tn The phrase “about Jesus” has been translated as an objective genitive.

[2:13]  ²⁶ 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]  ²⁷ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ²⁸ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ²⁹ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ³⁰ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ³¹ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ³² 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.

[6:9]  ³³ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ³⁴ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[7:14]  ³⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ³⁶ 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]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ³⁸ 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.

[13:7]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ⁴² 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.

[13:8]  ⁴³ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁴⁴ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁴⁵ tn Or “slaughtered”; traditionally, “slain.”

[13:10]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Or “perseverance.”

[17:6]  ⁴⁹ tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ⁵¹ tn Grk “I marveled a great marvel” (an idiom for great astonishment).