Jeremiah 3:19

3:19 “I thought to myself, ¹ 

‘Oh what a joy it would be for me to treat you like a son! ² 

What a joy it would be for me to give ³  you a pleasant land,

the most beautiful piece of property there is in all the world!’ ⁴ 

I thought you would call me, ‘Father’ ⁵ 

and would never cease being loyal to me. ⁶ 

Matthew 25:34

25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.

John 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ⁷  handed over ⁸  to the Jewish authorities. ⁹  But as it is, ¹⁰  my kingdom is not from here.”

Romans 6:23

6:23 For the payoff ¹¹  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Romans 8:28-32

8:28 And we know that all things work together ¹²  for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ¹³  would be the firstborn among many brothers and sisters. ¹⁴  8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who ¹⁵  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Romans 8:2

8:2 For the law of the life-giving Spirit ¹⁶  in Christ Jesus has set you ¹⁷  free from the law of sin and death.

Romans 1:5

1:5 Through him ¹⁸  we have received grace and our apostleship ¹⁹  to bring about the obedience ²⁰  of faith ²¹  among all the Gentiles on behalf of his name.

Hebrews 12:28

12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe.

James 2:5

2:5 Listen, my dear brothers and sisters! ²²  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ²³  do not show prejudice ²⁴  if you possess faith ²⁵  in our glorious Lord Jesus Christ. ²⁶ 

James 1:3-5

1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.

James 1:2

Joy in Trials

1:2 My brothers and sisters, ²⁷  consider it nothing but joy ²⁸  when you fall into all sorts of trials,

James 1:11

1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. ²⁹  So also the rich person in the midst of his pursuits will wither away.

Revelation 1:6

1:6 and has appointed ³⁰  us as a kingdom, ³¹  as priests ³²  serving his God and Father – to him be the glory and the power for ever and ever! ³³  Amen.

Revelation 22:5

22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

[3:19]  ¹ tn Heb “I, myself, said.” See note on “I thought that she might come back to me” in 3:7.

[3:19]  ² tn Heb “How I would place you among the sons.” Israel appears to be addressed here contextually as the Lord’s wife (see the next verse). The pronouns of address in the first two lines are second feminine singular as are the readings of the two verbs preferred by the Masoretes (the Qere readings) in the third and fourth lines. The verbs that are written in the text in the third and fourth lines (the Kethib readings) are second masculine plural as is the verb describing Israel’s treachery in the next verse.

[3:19]  ³ tn The words “What a joy it would be for me to” are not in the Hebrew text but are implied in the parallel structure.

[3:19]  ⁴ tn Heb “the most beautiful heritage among the nations.”

[3:19]  ⁵ tn Heb “my father.”

[3:19]  ⁶ tn Heb “turn back from [following] after me.”

[18:36]  ⁷ tn Grk “so that I may not be.”

[18:36]  ⁸ tn Or “delivered over.”

[18:36]  ⁹ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ¹⁰ tn Grk “now.”

[6:23]  ¹¹ tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.

[8:28]  ¹² tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[8:29]  ¹³ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:32]  ¹⁵ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[8:2]  ¹⁶ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁷ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:5]  ¹⁸ tn Grk “through whom.”

[1:5]  ¹⁹ tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ²⁰ tn Grk “and apostleship for obedience.”

[1:5]  ²¹ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[2:5]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²⁴ tn Or “partiality.”

[2:1]  ²⁵ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ²⁶ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[1:2]  ²⁷ 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). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.

[1:2]  ²⁸ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:11]  ²⁹ tn Or “perishes,” “is destroyed.”

[1:6]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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).