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 12:5

12:5 So ⁵  the woman gave birth to a son, a male child, ⁶  who is going to rule ⁷  over all the nations ⁸  with an iron rod. ⁹  Her ¹⁰  child was suddenly caught up to God and to his throne,

Revelation 12:2

12:2 She ¹¹  was pregnant and was screaming in labor pains, struggling ¹²  to give birth.

Revelation 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ¹³  will in no way be harmed by the second death.’

Isaiah 14:13

14:13 You said to yourself, ¹⁴ 

“I will climb up to the sky.

Above the stars of El ¹⁵ 

I will set up my throne.

I will rule on the mountain of assembly

on the remote slopes of Zaphon. ¹⁶ 

Acts 1:9

1:9 After ¹⁷  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Romans 8:34-37

8:34 Who is the one who will condemn? Christ ¹⁸  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ¹⁹  8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ²⁰  8:37 No, in all these things we have complete victory ²¹  through him ²²  who loved us!

Ephesians 2:5-6

2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ²³  – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,

[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.”

[12:5]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ⁶ tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

[12:5]  ⁷ tn Grk “shepherd.”

[12:5]  ⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ⁹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  ¹² tn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.

[2:11]  ¹³ tn Or “who is victorious”; traditionally, “who overcomes.”

[14:13]  ¹⁴ tn Heb “you, you said in your heart.”

[14:13]  ¹⁵ sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.

[14:13]  ¹⁶ sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.

[1:9]  ¹⁷ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[8:34]  ¹⁸ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:35]  ¹⁹ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[8:36]  ²⁰ sn A quotation from Ps 44:22.

[8:37]  ²¹ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ²² tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[2:5]  ²³ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).