Revelation 3:10

3:10 Because you have kept ¹  my admonition ²  to endure steadfastly, ³  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

Revelation 12:9

12:9 So ⁴  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.

Revelation 13:3

13:3 One of the beast’s ⁵  heads appeared to have been killed, ⁶  but the lethal wound had been healed. ⁷  And the whole world followed ⁸  the beast in amazement;

Luke 2:1

The Census and the Birth of Jesus

2:1 Now ⁹  in those days a decree ¹⁰  went out from Caesar ¹¹  Augustus ¹²  to register ¹³  all the empire ¹⁴  for taxes.

Romans 1:8

Paul’s Desire to Visit Rome

1:8 First of all, ¹⁵  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Romans 1:1

Salutation

1:1 From Paul, ¹⁶  a slave ¹⁷  of Christ Jesus, ¹⁸  called to be an apostle, ¹⁹  set apart for the gospel of God. ²⁰ 

Romans 5:19

5:19 For just as through the disobedience of the one man ²¹  many ²²  were made sinners, so also through the obedience of one man ²³  many ²⁴  will be made righteous.

[3:10]  ¹ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ² tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ³ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[12:9]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[13:3]  ⁵ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ⁶ tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ⁷ tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ⁸ tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[2:1]  ⁹ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[2:1]  ¹⁰ sn This decree was a formal decree from the Roman Senate.

[2:1]  ¹¹ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ¹² sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ¹³ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  ¹⁴ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[1:8]  ¹⁵ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[1:1]  ¹⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁷ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹⁸ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ¹⁹ tn Grk “a called apostle.”

[1:1]  ²⁰ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[5:19]  ²¹ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ²² tn Grk “the many.”

[5:19]  ²³ sn One man refers here to Jesus Christ.

[5:19]  ²⁴ tn Grk “the many.”