The beast was permitted to go to war against the saints and conquer them. He was given ruling authority over every tribe, people,1 language, and nation, and all those who live on the earth will worship the beast,2 everyone whose3 name4 has not been written since the foundation of the world in the5 book of life belonging to the Lamb who6 was killed.7
This is the fullest description of the book of life so far. The Greek words translated the book were τῷ βιβλίῳ in the NET, NA28 and Byzantine Majority Text. In the Stephanus Textus Receptus the feminine article τη preceded the neuter noun βιβλίῳ. That noun in the dative case was followed by a string of three articles, two nouns and a participle all in the genitive case: τῆς ζωῆς τοῦ ἀρνίου τοῦ8 ἐσφαγμένου.
For the most part, the genitive is often viewed as the case of possession. In more technical terms one noun in the genitive case helps to qualify another noun by showing its “class” or “kind”.9
So I have: “the book of the life of the lamb of the slain,” or “the book of the slain lamb’s life.” Or if one is inclined to play games with gender: “the slain lamb’s book of life.” Once the idea is purged from my thoughts—that the Lord wrote or had a list of personal names since the foundation of the world,10 that omission from this list condemned one to be thrown into the lake of fire,11 that Peter lied about the existence of this list, writing, The Lord…does not wish for any to perish but for all to come to repentance12—it is easy to understand “the book of the life of the lamb of the slain” as the New Testament.
The Greek word translated slain (KJV) and who was killed (NET) was ἐσφαγμένου, a participle of the verb σφάζω: “to kill, butcher, slaughter (by cutting the throat), slay for a sacrifice; to wound, maim, torment.” This word is like a synopsis of Jesus’ earthly ministry.
John13 saw Jesus coming toward him and said, “Look, the Lamb (ἀμνὸς) of God who takes away the sin of the world! This is the one about14 whom I said, ‘After me comes a man who is greater than I am, because he existed before me.’ I did not recognize him, but I came baptizing with water15 so that he could be revealed to Israel.”16
After many of his disciples quit following him (John 6:67, 68 NET):
Jesus said to the Twelve, “You don’t want to go away too, do you?” Simon Peter answered him,17 “Lord, to whom would we go? You have the words of eternal life (ζωῆς αἰωνίου).
If the Holy Spirit had intended for me to understand the book of life as a list of personal names He could have written τῷ ὀνοματογραφίᾳ τῆς ζωῆς. But if anyone says that Jesus’ life is described throughout the Bible, I wouldn’t be inclined to argue. I just didn’t see that for myself until I began to understand that Jesus learned this life from the Scriptures I know as the Old Testament.
First, I had to learn that Jesus expressed genuine surprise when he asked Nicodemus, Are you the teacher of Israel and yet you don’t understand these things?18 He didn’t ridicule Nicodemus for ignorance of a novel concept that Jesus’ had made up in the moment: Do not be amazed that I said to you, ‘You must all be born from above.’19 Only then did I begin to recognize his life in the writings of the Old Testament.
The personal name of consequence in the slain Lamb’s book of life is not mine but Christ’s (Galatians 2:20 NET):
I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.
This is not Paul’s hyperbolic expression of his personal devotion to Christ but his declarative statement of mere Christianity. Anything, everything, less is hypocrisy, the work of an actor, one seeking to have [one’s] own righteousness derived from the law,20 one rejecting the righteousness that comes by way of Christ’s faithfulness.21
He humbled himself by becoming obedient to the point of death—even death on a cross! As a result God highly exalted him and gave him the name (ὄνομα) that is above every name (ὄνομα), so that at the name (ὀνόματι, a form of ὄνομα) of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.22
The Greek word translated Jesus was Ἰησοῦ, a form of Ἰησοῦς. In the Septuagint Ἰησοῦ and Ἰησοῦς are the Greek name of Joshua (Exodus 17:9, 10 NET).
So Moses said to Joshua (Ἰησοῦ), “Choose some of our men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”
So Joshua (Ἰησοῦς) fought against Amalek just as Moses had instructed him, and Moses and Aaron and Hur went up to the top of the hill [Table].
So even the name above every name has more to do with the reputation of One than his personal name. Joshua did many wonderful things, but it is not before Joshua that every knee will bow. Joshua is not the Lord that every tongue will confess because his name is Ἰησοῦς in Greek.
Another occurrence of the Lamb’s book of life follows (Revelation 21:27 NET):
but nothing ritually unclean23 will ever enter into [the holy city, Jerusalem], nor anyone who does24 what is detestable or practices falsehood, but only those whose names are written in the Lamb’s book of life.
Again, names was added by the translators: but only those…written in the Lamb’s book of life. Here the book doesn’t seem like a literal book at all. Being written in the Lamb’s book of life sounds more like a euphemism for having a share in the Lamb’s life, for being in Christ (Philippians 3:5-11 NET):
I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee. In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless [Table]. But25 these assets I have come to regard as liabilities because of Christ. More than that,26 I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things—indeed, I regard them as dung!—that I may gain Christ [Table] and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness. My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead [Table].
Given this, I would understand one not found written in the book of life27 as a euphemism for one not in Christ. I’ll consider one more occurrence of the book of life (Revelation 20:11, 12 NET).
Then I saw a large white throne and the one who was seated on it;28 the earth and the heaven fled from his presence,29 and no place was found for them. And I saw the dead, the30 great and the31 small, standing before the throne.32 Then books were opened,33 and another book was opened34—the book of life. So the dead were judged by what was written in the books, according to their deeds.
A note (34) in the NET acknowledged that ἄλλο βιβλίον ἠνοίχθη, ὅ ἐστιν τῆς ζωῆς is literally “another book was opened, which is of life.” I can understand these books concretely as the Bible with the New Testament which is of life highlighted: the dead were judged by what was written in the books, according to their deeds.35
You yourselves are our letter, Paul wrote (2 Corinthians 3:2-11 NET):
written on our hearts, known and read by everyone, revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts.36
Now we have such confidence in God through Christ. Not that we are adequate in ourselves to consider anything as if it were coming from ourselves, but our adequacy is from God, who made us adequate to be servants of a new covenant not based on the letter but on the Spirit, for the letter kills,37 but the Spirit gives life.
But if the ministry that produced death—carved in letters on38 stone tablets—came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective) [Table], how much more glorious will the ministry of the Spirit be? For if there was glory in the ministry that produced condemnation (κατακρίσεως, a form of κατάκρισις), how much more does the ministry that produces righteousness excel in glory! For indeed, what had been glorious now has no glory because of the tremendously greater glory of what replaced it [Table]. For if what was made ineffective came with glory, how much more has what remains come in glory!
Conversely, I can understand “another book was opened, which is of life” abstractly as Christ Himself at the very moment when those whose life is hidden with Christ appear (Colossians 3:1-4 NET).
Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Keep thinking about things above, not things on the earth, for you have died and your life is hidden with Christ in God. When Christ (who is your39 life) appears, then you too will be revealed in glory with him.
I can’t understand the dead being judged by a list of personal names to which they have had no access. So the dead were judged (ἐκρίθησαν, a form of κρίνω) by what was written in the books, according to their deeds (ἔργα, a form of ἔργον).40 Jesus said, (John 3:16-21 ESV):
“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn (κρίνῃ, another form of κρίνω) the world, but in order that the world might be saved through him [Table]. Whoever believes in him is not condemned (κρίνεται, another form of κρίνω), but whoever does not believe is condemned (κέκριται, another form of κρίνω) already, because he has not believed in the name of the only Son of God. And this is the judgment (κρίσις): the light has come into the world, and people loved the darkness rather than the light because their works (ἔργα, a form of ἔργον) were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works (ἔργα, a form of ἔργον) should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works (ἔργα, a form of ἔργον) have been carried out (εἰργασμένα, a form of ἐργάζομαι) in God.”
For many live, Paul wrote, about whom I have often told you, and now, with tears (Philippians 3:18-21 NET):
I tell you that they are the enemies of the cross of Christ. Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. But our citizenship is in heaven—and we also eagerly await a savior from there, the Lord Jesus Christ, who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself [Table].
Does Jesus’ power (ἐνέργειαν, a form of ἐνέργεια; KJV: working) by which he is able to subject all things to himself extend to the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things41? I tend to answer this question in the affirmative because I remember when I believed none of it. I remember what “living” was like when I was written in the book of the slain Lamb’s life in these negative terms.
Tables comparing Exodus 17:9 in the Tanakh, KJV and NET, and comparing the Greek of Exodus 17:9 in the Septuagint (BLB and Elpenor), and tables comparing Revelation 13:7, 8; John 1:29-31; 6:68; Revelation 21:27; Philippians 3:7; Revelation 20:11, 12; 2 Corinthians 3:3; 3:6 and Colossians 3:4 in the NET and KJV follow.
| And Moses said unto Joshua: ‘Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of G-d in my hand.’ | And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand. | So Moses said to Joshua, “Choose some of our men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.” |
| εἶπεν δὲ Μωυσῆς τῷ Ἰησοῦ ἐπίλεξον σεαυτῷ ἄνδρας δυνατοὺς καὶ ἐξελθὼν παράταξαι τῷ Αμαληκ αὔριον καὶ ἰδοὺ ἐγὼ ἕστηκα ἐπὶ τῆς κορυφῆς τοῦ βουνοῦ καὶ ἡ ῥάβδος τοῦ θεοῦ ἐν τῇ χειρί μου | εἶπε δὲ Μωυσῆς τῷ ᾿Ιησοῦ· ἐπίλεξον σεαυτῷ ἄνδρας δυνατοὺς καὶ ἐξελθὼν παράταξαι τῷ ᾿Αμαλὴκ αὔριον, καὶ ἰδοὺ ἐγὼ ἕστηκα ἐπὶ τῆς κορυφῆς τοῦ βουνοῦ, καὶ ἡ ράβδος τοῦ Θεοῦ ἐν τῇ χειρί μου |
| iAnd Moyses said to Iesous, “Choose for yourself capable men, and go forth, and set up in battle array with Amalek tomorrow. And look, I stand on top of the hill, and the rod of God is in my hand.” | And Moses said to Joshua, Choose out for thyself mighty men, and go forth and set the army in array against Amalec to-morrow; and, behold, I [shall] stand on the top of the hill, and the rod of God [will be] in my hand. |
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Revelation 13:7, 8 (KJV) |
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| The beast was permitted to go to war against the saints and conquer them. He was given ruling authority over every tribe, people, language, and nation, | And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. |
| |καὶ ἐδόθη αὐτῷ ποιῆσαι πόλεμον μετὰ τῶν ἁγίων καὶ νικῆσαι αὐτούς,| καὶ ἐδόθη αὐτῷ ἐξουσία ἐπὶ πᾶσαν φυλὴν καὶ λαὸν καὶ γλῶσσαν καὶ ἔθνος | και εδοθη αυτω πολεμον ποιησαι μετα των αγιων και νικησαι αυτους και εδοθη αυτω εξουσια επι πασαν φυλην και γλωσσαν και εθνος | και εδοθη αυτω ποιησαι πολεμον μετα των αγιων και νικησαι αυτους και εδοθη αυτω εξουσια επι πασαν φυλην και λαον και γλωσσαν και εθνος |
| and all those who live on the earth will worship the beast, everyone whose name has not been written since the foundation of the world in the book of life belonging to the Lamb who was killed. | And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. |
| καὶ προσκυνήσουσιν αὐτὸν πάντες οἱ κατοικοῦντες ἐπὶ τῆς γῆς, οὗ οὐ γέγραπται τὸ ὄνομα αὐτοῦ ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου | και προσκυνησουσιν αυτω παντες οι κατοικουντες επι της γης ων ου γεγραπται τα ονοματα εν τη βιβλω της ζωης του αρνιου εσφαγμενου απο καταβολης κοσμου | και προσκυνησουσιν αυτω παντες οι κατοικουντες επι της γης ων ου γεγραπται το ονομα εν τω βιβλιω της ζωης του αρνιου του εσφαγμενου απο καταβολης κοσμου |
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John 1:29-31 (KJV) |
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| On the next day John saw Jesus coming toward him and said, “Look, the Lamb of God who takes away the sin of the world! | The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. |
| Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτὸν καὶ λέγει· ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου | τη επαυριον βλεπει ο ιωαννης τον ιησουν ερχομενον προς αυτον και λεγει ιδε ο αμνος του θεου ο αιρων την αμαρτιαν του κοσμου | τη επαυριον βλεπει ο ιωαννης τον ιησουν ερχομενον προς αυτον και λεγει ιδε ο αμνος του θεου ο αιρων την αμαρτιαν του κοσμου |
| This is the one about whom I said, ‘After me comes a man who is greater than I am, because he existed before me.’ | This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. |
| οὗτος ἐστιν ὑπὲρ οὗ ἐγὼ εἶπον· ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθεν μου γέγονεν, ὅτι πρῶτος μου ἦν | ουτος εστιν περι ου εγω ειπον οπισω μου ερχεται ανηρ ος εμπροσθεν μου γεγονεν οτι πρωτος μου ην | ουτος εστιν περι ου εγω ειπον οπισω μου ερχεται ανηρ ος εμπροσθεν μου γεγονεν οτι πρωτος μου ην |
| I did not recognize him, but I came baptizing with water so that he could be revealed to Israel.” | And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. |
| καγὼ οὐκ ᾔδειν αὐτόν, ἀλλ᾿ ἵνα φανερωθῇ τῷ Ἰσραὴλ διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων | καγω ουκ ηδειν αυτον αλλ ινα φανερωθη τω ισραηλ δια τουτο ηλθον εγω εν τω υδατι βαπτιζων | καγω ουκ ηδειν αυτον αλλ ινα φανερωθη τω ισραηλ δια τουτο ηλθον εγω εν τω υδατι βαπτιζων |
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John 6:68 (KJV) |
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| Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. | Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. |
| ἀπεκρίθη αὐτῷ Σίμων Πέτρος· κύριε, πρὸς τίνα ἀπελευσόμεθα; ρήματα ζωῆς αἰωνίου ἔχεις | απεκριθη ουν αυτω σιμων πετρος κυριε προς τινα απελευσομεθα ρηματα ζωης αιωνιου εχεις | απεκριθη ουν αυτω σιμων πετρος κυριε προς τινα απελευσομεθα ρηματα ζωης αιωνιου εχεις |
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Revelation 21:27 (KJV) |
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| but nothing ritually unclean will ever enter into it, nor anyone who does what is detestable or practices falsehood, but only those whose names are written in the Lamb’s book of life. | And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life. |
| καὶ οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν καὶ [ὁ] ποιῶν βδέλυγμα καὶ ψεῦδος εἰ μὴ οἱ γεγραμμένοι ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου | και ου μη εισελθη εις αυτην παν κοινουν και ποιουν βδελυγμα και ψευδος ει μη οι γεγραμμενοι εν τω βιβλιω της ζωης του αρνιου | και ου μη εισελθη εις αυτην παν κοινον και ποιουν βδελυγμα και ψευδος ει μη οι γεγραμμενοι εν τω βιβλιω της ζωης του αρνιου |
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Philippians 3:7 (KJV) |
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| But these assets I have come to regard as liabilities because of Christ. | But what things were gain to me, those I counted loss for Christ. |
| [Ἀλλὰ] ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν | αλλ ατινα ην μοι κερδη ταυτα ηγημαι δια τον χριστον ζημιαν | αλλ ατινα ην μοι κερδη ταυτα ηγημαι δια τον χριστον ζημιαν |
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Revelation 20:11, 12 (KJV) |
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| Then I saw a large white throne and the one who was seated on it; the earth and the heaven fled from his presence, and no place was found for them. | And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. |
| Καὶ εἶδον θρόνον μέγαν λευκὸν καὶ τὸν καθήμενον ἐπ᾿ |αὐτόν|, οὗ ἀπὸ τοῦ προσώπου ἔφυγεν ἡ γῆ καὶ ὁ οὐρανὸς καὶ τόπος οὐχ εὑρέθη αὐτοῖς | και ειδον θρονον λευκον μεγαν και τον καθημενον επ αυτου ου απο προσωπου εφυγεν η γη και ο ουρανος και τοπος ουχ ευρεθη αυτοις | και ειδον θρονον μεγαν λευκον και τον καθημενον επ αυτον ου απο προσωπου εφυγεν η γη και ο ουρανος και τοπος ουχ ευρεθη αυτοις |
| And I saw the dead, the great and the small, standing before the throne. Then books were opened, and another book was opened—the book of life. So the dead were judged by what was written in the books, according to their deeds. | And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. |
| καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου. καὶ βιβλία ἠνοίχθησαν, καὶ ἄλλο βιβλίον ἠνοίχθη, ὅ ἐστιν τῆς ζωῆς, καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις κατὰ τὰ ἔργα αὐτῶν | και ειδον τους νεκρους μικρους και μεγαλους εστωτας ενωπιον του θεου και βιβλια ηνεωχθησαν και βιβλιον αλλο ηνεωχθη ο εστιν της ζωης και εκριθησαν οι νεκροι εκ των γεγραμμενων εν τοις βιβλιοις κατα τα εργα αυτων | και ειδον τους νεκρους τους μεγαλους και τους μικρους εστωτας ενωπιον του θρονου και βιβλια ηνεωχθησαν και αλλο βιβλιον ηνεωχθη ο εστιν της ζωης και εκριθησαν οι νεκροι εκ των γεγραμμενων εν τοις βιβλιοις κατα τα εργα αυτων |
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2 Corinthians 3:3 (KJV) |
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| revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts. | Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. |
| φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ᾿ ἡμῶν, ἐγγεγραμμένη οὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις ἀλλ᾿ ἐν πλαξὶν καρδίαις σαρκίναις | φανερουμενοι οτι εστε επιστολη χριστου διακονηθεισα υφ ημων εγγεγραμμενη ου μελανι αλλα πνευματι θεου ζωντος ουκ εν πλαξιν λιθιναις αλλ εν πλαξιν καρδιας σαρκιναις | φανερουμενοι οτι εστε επιστολη χριστου διακονηθεισα υφ ημων εγγεγραμμενη ου μελανι αλλα πνευματι θεου ζωντος ουκ εν πλαξιν λιθιναις αλλ εν πλαξιν καρδιαις σαρκιναις |
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2 Corinthians 3:6 (KJV) |
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| who made us adequate to be servants of a new covenant not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life. | Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. |
| ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος· τὸ γὰρ γράμμα |ἀποκτέννει|, τὸ δὲ πνεῦμα ζῳοποιεῖ | ος και ικανωσεν ημας διακονους καινης διαθηκης ου γραμματος αλλα πνευματος το γαρ γραμμα αποκτεινει το δε πνευμα ζωοποιει | ος και ικανωσεν ημας διακονους καινης διαθηκης ου γραμματος αλλα πνευματος το γαρ γραμμα αποκτενει το δε πνευμα ζωοποιει |
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Colossians 3:4 (KJV) |
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| When Christ (who is your life) appears, then you too will be revealed in glory with him. | When Christ, who is our life, shall appear, then shall ye also appear with him in glory. |
| ὅταν ὁ Χριστὸς φανερωθῇ (ἡ ζωὴ |ὑμῶν|), τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ | οταν ο χριστος φανερωθη η ζωη ημων τοτε και υμεις συν αυτω φανερωθησεσθε εν δοξη | οταν ο χριστος φανερωθη η ζωη ημων τοτε και υμεις συν αυτω φανερωθησεσθε εν δοξη |
1 The NET parallel Greek text, NA28 and Byzantine Majority Text had καὶ λαὸν here. The Stephanus Textus Receptus did not.
2 The NET parallel Greek text and NA28 had αὐτὸν here in the accusative case, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτω in the dative case (KJV: him).
3 The NET parallel Greek text and NA28 had the singular οὗ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ων.
4 The NET parallel Greek text and NA28 had the singular τὸ ὄνομα αὐτοῦ (literally: the name of him) here, where the Byzantine Majority Text had τὸ ὄνομα, and the Stephanus Textus Receptus had the plural τα ονοματα (KJV: names).
5 The NET parallel Greek text, NA28 and Byzantine Majority Text had the masculine or neuter article τῷ preceding book, where the Stephanus Textus Receptus had the feminine article τη.
6 The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοῦ in the genitive case preceding was killed. The Stephanus Textus Receptus did not.
7 Revelation 13:7, 8 (NET)
8 This article τοῦ is not found in the Stephanus Textus Receptus.
13 The Stephanus Textus Receptus and Byzantine Majority Text had ο ιωαννης here. The NET parallel Greek text and NA28 did not.
14 The NET parallel Greek text and NA28 had ὑπὲρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had περι (KJV: of).
15 The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding water. The NET parallel Greek text and NA28 did not.
16 John 1:29-31 (NET)
17 The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then) preceding him. The NET parallel Greek text and NA28 did not.
19 John 3:7 (NET)
21 Philippians 3:9b (NET)
22 Philippians 2:8-11 (NET)
23 The NET parallel Greek text, NA28 and Byzantine Majority Text had an adjective κοινὸν here, where the Stephanus Textus Receptus had a participle κοινουν (KJV: that defileth).
24 The NET parallel Greek text and NA28 had ὁ ποιῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιουν (KJV: worketh).
25 The NET parallel Greek text had Ἀλλὰ here, where the NA28, Stephanus Textus Receptus and Byantine Majority Text had Ἀλλ’.
26 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had μενοῦνγε here, where the Byantine Majority Text had μεν ουν.
27 Revelation 20:15a (NET)
28 The NET parallel Greek text, NA28 and Byzantine Majority Text had αὐτόν here, where the Stephanus Textus Receptus had αυτου.
29 The NET parallel Greek text and NA28 had the article τοῦ preceding presence (KJV: face). The Stephanus Textus Receptus and Byzantine Majority Text did not.
30 The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοὺς preceding great. The Stephanus Textus Receptus did not.
31 The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοὺς preceding small. The Stephanus Textus Receptus did not.
32 The NET parallel Greek text, NA28 and Byzantine Majority Text had θρόνου here, where the Stephanus Textus Receptus had θεου (KJV: God).
33 The NET parallel Greek text and NA28 had ἠνοίχθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηνεωχθησαν.
34 The NET parallel Greek text and NA28 had ἠνοίχθη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηνεωχθη.
35 Revelation 20:12b (NET)
36 The NET parallel Greek text, NA28 and Byzantine Majority Text had the plural καρδίαις in the dative case here, where the Stephanus Textus Receptus had the singular καρδιας in the genitive case (KJV: of the heart).
37 The NET parallel Greek text and NA28 had ἀποκτέννει here, where the Stephanus Textus Receptus had αποκτεινει (KJV: killeth), and the Byzantine Majority Text had αποκτενει.
38 The Stephanus Textus Receptus and Byzantine Majority Text had εν preceding stone. The NET parallel Greek text and NA28 did not.
39 The NET parallel Greek text and NA28 had ὑμῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημων (KJV: our).
40 Revelation 20:12b (NET)
41 Philippians 3:18b, 19 (KJV)