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.

Luke 22:28-30

22:28 “You are the ones who have remained ¹  with me in my trials. 22:29 Thus ²  I grant ³  to you a kingdom, ⁴  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 ⁵  on thrones judging ⁶  the twelve tribes of Israel.

Romans 2:7-10

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but ⁷  wrath and anger to those who live in selfish ambition ⁸  and do not obey the truth but follow ⁹  unrighteousness. 2:9 There will be ¹⁰  affliction and distress on everyone ¹¹  who does evil, on the Jew first and also the Greek, ¹²  2:10 but ¹³  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Romans 2:1

The Condemnation of the Moralist

2:1 ¹⁴ Therefore ¹⁵  you are without excuse, ¹⁶  whoever you are, ¹⁷  when you judge someone else. ¹⁸  For on whatever grounds ¹⁹  you judge another, you condemn yourself, because you who judge practice the same things.

Colossians 1:25

1:25 I became a servant of the church according to the stewardship ²⁰  from God – given to me for you – in order to complete ²¹  the word of God,

Colossians 1:2

1:2 to the saints, the faithful ²²  brothers and sisters ²³  in Christ, at Colossae. Grace and peace to you ²⁴  from God our Father! ²⁵ 

Colossians 4:8

4:8 I sent him to you for this very purpose, that you may know how we are doing ²⁶  and that he may encourage your hearts.

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 1:7

1:7 You learned the gospel ²⁷  from Epaphras, our dear fellow slave ²⁸  – a ²⁹  faithful minister of Christ on our ³⁰  behalf –

Colossians 4:13

4:13 For I can testify that he has worked hard ³¹  for you and for those in Laodicea and Hierapolis.

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 1:4

1:4 since ³²  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Revelation 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ³³  into prison so you may be tested, ³⁴  and you will experience suffering ³⁵  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ³⁶ 

Revelation 3:21

3:21 I will grant the one ³⁷  who conquers ³⁸  permission ³⁹  to sit with me on my throne, just as I too conquered ⁴⁰  and sat down with my Father on his throne.

[22:28]  ¹ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:29]  ² tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[2:8]  ⁷ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ⁸ tn Grk “those who [are] from selfish ambition.”

[2:8]  ⁹ tn Grk “are persuaded by, obey.”

[2:9]  ¹⁰ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ¹¹ tn Grk “every soul of man.”

[2:9]  ¹² sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[2:10]  ¹³ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[2:1]  ¹⁴ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ¹⁵ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ¹⁶ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹⁷ tn Grk “O man.”

[2:1]  ¹⁸ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁹ tn Grk “in/by (that) which.”

[1:25]  ²⁰ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ²¹ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:2]  ²² 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]  ²³ 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]  ²⁴ tn Or “Grace to you and peace.”

[1:2]  ²⁵ 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.

[4:8]  ²⁶ tn Grk “the things concerning us.”

[1:7]  ²⁷ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ²⁸ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ²⁹ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ³⁰ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[4:13]  ³¹ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[1:4]  ³² tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[2:10]  ³³ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ³⁴ tn Or “tempted.”

[2:10]  ³⁵ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ³⁶ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[3:21]  ³⁷ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ³⁸ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ³⁹ tn Grk “I will give [grant] to him.”

[3:21]  ⁴⁰ tn Or “have been victorious”; traditionally, “have overcome.”