Revelation 3:21

3:21 I will grant the one ¹  who conquers ²  permission ³  to sit with me on my throne, just as I too conquered ⁴  and sat down with my Father on his throne.

Revelation 11:15

The Seventh Trumpet

11:15 Then ⁵  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, ⁶ 

and he will reign for ever and ever.”

Daniel 7:18

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

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 ⁸  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

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.

Matthew 25:46

25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Romans 5:17

5:17 For if, by the transgression of the one man, ⁹  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Romans 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ¹⁰  in the hope of God’s glory.

Romans 2:12

2:12 For all who have sinned apart from the law ¹¹  will also perish apart from the law, and all who have sinned under the law will be judged by the law.

Romans 2:1

The Condemnation of the Moralist

2:1 ¹² Therefore ¹³  you are without excuse, ¹⁴  whoever you are, ¹⁵  when you judge someone else. ¹⁶  For on whatever grounds ¹⁷  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 1:3-4

1:3 concerning his Son who was a descendant ¹⁸  of David with reference to the flesh, ¹⁹  1:4 who was appointed the Son-of-God-in-power ²⁰  according to the Holy Spirit ²¹  by the resurrection ²²  from the dead, Jesus Christ our Lord.

[3:21]  ¹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ² tn Or “who is victorious”; traditionally, “who overcomes.”

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

[3:21]  ⁴ tn Or “have been victorious”; traditionally, “have overcome.”

[11:15]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[7:27]  ⁸ 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.

[5:17]  ⁹ sn Here the one man refers to Adam (cf. 5:14).

[5:2]  ¹⁰ tn Or “exult, boast.”

[2:12]  ¹¹ sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.

[2:1]  ¹² 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]  ¹³ 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]  ¹⁴ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹⁵ tn Grk “O man.”

[2:1]  ¹⁶ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁷ tn Grk “in/by (that) which.”

[1:3]  ¹⁸ tn Grk “born of the seed” (an idiom).

[1:3]  ¹⁹ tn Grk “according to the flesh,” indicating Jesus’ earthly life, a reference to its weakness. This phrase implies that Jesus was more than human; otherwise it would have been sufficient to say that he was a descendant of David, cf. L. Morris, Romans, 44.

[1:4]  ²⁰ sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ²¹ tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ²² tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).