Matthew 3:2

3:2 “Repent, ¹  for the kingdom of heaven is near.”

Matthew 4:17

4:17 From that time Jesus began to preach this message: ²  “Repent, for the kingdom of heaven is near.”

Matthew 16:28

16:28 I tell you the truth, ³  there are some standing here who will not ⁴  experience ⁵  death before they see the Son of Man coming in his kingdom.” ⁶ 

Psalms 2:6

2:6 “I myself ⁷  have installed ⁸  my king

on Zion, my holy hill.”

Isaiah 2:2

2:2 In the future ⁹ 

the mountain of the Lord’s temple will endure ¹⁰ 

as the most important of mountains,

and will be the most prominent of hills. ¹¹ 

All the nations will stream to it,

Jeremiah 23:5

23:5 “I, the Lord, promise ¹²  that a new time will certainly come ¹³ 

when I will raise up for them a righteous branch, ¹⁴  a descendant of David.

He will rule over them with wisdom and understanding ¹⁵ 

and will do what is just and right in the land. ¹⁶ 

Daniel 2:44

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Daniel 7:13

7:13 I was watching in the night visions,

“And with ¹⁷  the clouds of the sky ¹⁸ 

one like a son of man ¹⁹  was approaching.

He went up to the Ancient of Days

and was escorted ²⁰  before him.

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ²¹  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ²²  and victorious, ²³ 

humble and riding on a donkey ²⁴  –

on a young donkey, the foal of a female donkey.

Mark 11:10

11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Luke 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ²⁵  proceeded to tell a parable, because he was near to Jerusalem, ²⁶  and because they thought ²⁷  that the kingdom of God ²⁸  was going to ²⁹  appear immediately.

Luke 19:38

19:38 “Blessed is the king ³⁰  who comes in the name of the Lord! ³¹  Peace in heaven and glory in the highest!”

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³² 

Revelation 11:15

The Seventh Trumpet

11:15 Then ³³  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ³⁴ 

and he will reign for ever and ever.”

Revelation 12:10

12:10 Then ³⁵  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ³⁶  of his Christ, ³⁷  have now come,

because the accuser of our brothers and sisters, ³⁸ 

the one who accuses them day and night ³⁹  before our God,

has been thrown down.

Revelation 19:6

The Wedding Celebration of the Lamb

19:6 Then ⁴⁰  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ⁴¹ 

“Hallelujah!

For the Lord our God, ⁴²  the All-Powerful, ⁴³  reigns!

Revelation 20:4

20:4 Then ⁴⁴  I saw thrones and seated on them were those who had been given authority to judge. ⁴⁵  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 ⁴⁶  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁴⁷  came to life ⁴⁸  and reigned with Christ for a thousand years.

[3:2]  ¹ tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.

[4:17]  ² tn Grk “and to say.”

[16:28]  ³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:28]  ⁴ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[16:28]  ⁵ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[16:28]  ⁶ sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[2:6]  ⁷ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ⁸ tn Or perhaps “consecrated.”

[2:2]  ⁹ tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.

[2:2]  ¹⁰ tn Or “be established” (KJV, NIV, NRSV).

[2:2]  ¹¹ tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.

[23:5]  ¹² tn Heb “Oracle of the Lord.”

[23:5]  ¹³ tn Heb “Behold the days are coming.”

[23:5]  ¹⁴ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  ¹⁵ tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).

[23:5]  ¹⁶ sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).

[7:13]  ¹⁷ tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).

[7:13]  ¹⁸ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ¹⁹ sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.

[7:13]  ²⁰ tn Aram “they brought him near.”

[7:27]  ²¹ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

[9:9]  ²² tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ²³ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ²⁴ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[19:11]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ²⁷ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ²⁸ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ²⁹ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:38]  ³⁰ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ³¹ sn A quotation from Ps 118:26.

[1:13]  ³² tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[11:15]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ³⁶ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ³⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ³⁹ tn Or “who accuses them continually.”

[19:6]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁴¹ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ⁴² tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ⁴³ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

[20:4]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁴⁸ 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.”