Luke 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ¹  to give you the kingdom.

Luke 13:28

13:28 There will be weeping and gnashing of teeth ²  when you see Abraham, Isaac, Jacob, ³  and all the prophets in the kingdom of God ⁴  but you yourselves thrown out. ⁵ 

Luke 14:15

The Parable of the Great Banquet

14:15 When ⁶  one of those at the meal with Jesus ⁷  heard this, he said to him, “Blessed is everyone ⁸  who will feast ⁹  in the kingdom of God!” ¹⁰ 

Matthew 5:3

5:3 “Blessed ¹¹  are the poor in spirit, ¹²  for the kingdom of heaven belongs ¹³  to them.

Matthew 5:10

5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.

Acts 14:22

14:22 They strengthened ¹⁴  the souls of the disciples and encouraged them to continue ¹⁵  in the faith, saying, “We must enter the kingdom ¹⁶  of God through many persecutions.” ¹⁷ 

Acts 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹⁸  when Paul and Barnabas ¹⁹  went into the Jewish synagogue ²⁰  and spoke in such a way that a large group ²¹  of both Jews and Greeks believed.

Colossians 3:21-23

3:21 Fathers, ²²  do not provoke ²³  your children, so they will not become disheartened. 3:22 Slaves, ²⁴  obey your earthly ²⁵  masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord. 3:23 Whatever you are doing, ²⁶  work at it with enthusiasm, ²⁷  as to the Lord and not for people, ²⁸ 

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 1:5

1:5 Your faith and love have arisen ²⁹  from the hope laid up ³⁰  for you in heaven, which you have heard about in the message of truth, the gospel ³¹ 

James 1:12

1:12 Happy is the one ³²  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ³³  promised to those who love him.

[12:32]  ¹ tn Or perhaps, “your Father chooses.”

[13:28]  ² sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ³ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ⁵ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[14:15]  ⁶ tn Here δέ (de) has not been translated.

[14:15]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ⁸ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ⁹ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ¹⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[5:3]  ¹¹ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[5:3]  ¹² sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[5:3]  ¹³ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.

[14:22]  ¹⁴ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ¹⁵ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ¹⁶ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹⁷ tn Or “sufferings.”

[14:1]  ¹⁸ sn Iconium. See the note in 13:51.

[14:1]  ¹⁹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ²⁰ sn See the note on synagogue in 6:9.

[14:1]  ²¹ tn Or “that a large crowd.”

[3:21]  ²² tn Or perhaps “Parents.” The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).

[3:21]  ²³ tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”

[3:22]  ²⁴ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ²⁵ tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.

[3:23]  ²⁶ tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.

[3:23]  ²⁷ tn Grk “from the soul.”

[3:23]  ²⁸ tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.

[1:5]  ²⁹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ³⁰ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ³¹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:12]  ³² tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ³³ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.