Daniel 7:18

7:18 The holy ones ¹  of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’

Isaiah 63:4

63:4 For I looked forward to the day of vengeance,

and then payback time arrived. ² 

Matthew 19:28

19:28 Jesus ³  said to them, “I tell you the truth: ⁴  In the age when all things are renewed, ⁵  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ⁶  the twelve tribes of Israel.

Luke 22:29-30

22:29 Thus ⁷  I grant ⁸  to you a kingdom, ⁹  just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit ¹⁰  on thrones judging ¹¹  the twelve tribes of Israel.

Luke 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ¹²  which is called the Passover, was approaching.

Colossians 1:2-3

1:2 to the saints, the faithful ¹³  brothers and sisters ¹⁴  in Christ, at Colossae. Grace and peace to you ¹⁵  from God our Father! ¹⁶ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁷  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Revelation 1:6

1:6 and has appointed ¹⁸  us as a kingdom, ¹⁹  as priests ²⁰  serving his God and Father – to him be the glory and the power for ever and ever! ²¹  Amen.

Revelation 3:21

3:21 I will grant the one ²²  who conquers ²³  permission ²⁴  to sit with me on my throne, just as I too conquered ²⁵  and sat down with my Father on his throne.

Revelation 5:10

5:10 You have appointed ²⁶  them ²⁷  as a kingdom and priests ²⁸  to serve ²⁹  our God, and they will reign ³⁰  on the earth.”

Revelation 20:4

20:4 Then ³¹  I saw thrones and seated on them were those who had been given authority to judge. ³²  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ³³  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ³⁴  came to life ³⁵  and reigned with Christ for a thousand years.

[7:18]  ¹ sn The expression holy ones is either a reference to angels or to human beings devoted to God.

[63:4]  ² tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.

[19:28]  ³ tn Here δέ (de) has not been translated.

[19:28]  ⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ⁵ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

[19:28]  ⁶ sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:29]  ⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ⁸ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ⁹ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[22:30]  ¹⁰ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ¹¹ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:1]  ¹² sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[1:2]  ¹³ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁴ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁵ tn Or “Grace to you and peace.”

[1:2]  ¹⁶ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ¹⁷ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:6]  ¹⁸ tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ¹⁹ tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ²⁰ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ²¹ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[3:21]  ²² tn Grk “The one who conquers, to him I will grant.”

[3:21]  ²³ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ²⁴ tn Grk “I will give [grant] to him.”

[3:21]  ²⁵ tn Or “have been victorious”; traditionally, “have overcome.”

[5:10]  ²⁶ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ²⁷ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ²⁸ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ²⁹ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ³⁰ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[20:4]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ³² tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ³³ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ³⁵ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”