Matius 23:8-10

23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. ¹ 

2 Tesalonika 2:3-4

2:3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes ²  and the man of lawlessness ³  is revealed, the son of destruction. ⁴  2:4 He ⁵  opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat ⁶  in God’s temple, displaying himself as God. ⁷ 

2 Tesalonika 2:8-9

2:8 and then the lawless one will be revealed, whom the Lord ⁸  will destroy by the breath of his mouth and wipe out by the manifestation of his arrival. 2:9 The arrival of the lawless one ⁹  will be by Satan’s working with all kinds of miracles ¹⁰  and signs and false wonders,

Wahyu 13:6

13:6 So ¹¹  the beast ¹²  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ¹³  that is, those who dwell in heaven.

[23:10]  ¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:10]  sn See the note on Christ in 1:16.

[2:3]  ² tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.

[2:3]  ³ tc Most mss (A D F G Ψ Ï lat sy) read ἁμαρτίας (Jamartia", “of sin”) here, but several important mss (א B 0278 6 81 1739 1881 al co) read ἀνομίας (anomia", “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας. Internally, since ἁμαρτία (Jamartia, “sin”) occurs nearly ten times as often as ἀνομία (anomia, “lawlessness”) in the corpus Paulinum, scribes would be expected to change the text to the more familiar term. At the same time, the mention of ἀνομία in v. 7 and ὁ ἄνομος (Jo anomo", “the lawless one”) in v. 8, both of which look back to v. 3, may have prompted scribes to change the text toward ἀνομίας. The internal evidence is thus fairly evenly balanced. Although a decision is difficult, ἀνομίας has slightly greater probability of authenticity than ἁμαρτίας.

[2:3]  ⁴ tn Or “the one destined for destruction.”

[2:4]  ⁵ tn Grk “the one who opposes,” describing the figure in v. 3. A new sentence was started here in the translation by supplying the personal pronoun (“he”) and translating the participle ἀντικείμενος (antikeimeno") as a finite verb.

[2:4]  ⁶ sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.

[2:4]  ⁷ tn Grk “that he is God.”

[2:8]  ⁸ tc ‡ Several important witnesses of the Alexandrian and Western traditions, as well as many other witnesses, read ᾿Ιησοῦς (Ihsous, “Jesus”) after κύριος (kurios, “Lord”; so א A D* F G L^c P Ψ 0278 33 81 104 365 1241 2464 pc latt sy co). But there is sufficient evidence in the Alexandrian tradition for the shorter reading (B 1739 1881), supported by the Byzantine text as well as Irenaeus. Although it is possible that scribes overlooked ᾿Ιησοῦς if the two nomina sacra occurred together (kMsiMs), since “the Lord Jesus” is a frequent enough appellation, it looks to be a motivated reading. NA²⁷ places ᾿Ιησοῦς in brackets, indicating some doubts as to its authenticity.

[2:9]  ⁹ tn Grk “whose coming,” referring to the lawless one. Because of the length and complexity of the Greek construction, a new sentence was started here in the translation.

[2:9]  ¹⁰ tn Grk “every miracle.”

[13:6]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ¹² tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ¹³ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).