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 20:4

20:4 Then ⁵  I saw thrones and seated on them were those who had been given authority to judge. ⁶  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 ⁷  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁸  came to life ⁹  and reigned with Christ for a thousand years.

Revelation 22:5

22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

Psalms 49:14

49:14 They will travel to Sheol like sheep, ¹⁰ 

with death as their shepherd. ¹¹ 

The godly will rule ¹²  over them when the day of vindication dawns; ¹³ 

Sheol will consume their bodies and they will no longer live in impressive houses. ¹⁴ 

Daniel 7:18

7:18 The holy ones ¹⁵  of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’

Daniel 7:22

7:22 until the Ancient of Days arrived and judgment was rendered ¹⁶  in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

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 ¹⁷  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Matthew 19:28

19:28 Jesus ¹⁸  said to them, “I tell you the truth: ¹⁹  In the age when all things are renewed, ²⁰  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ²¹  the twelve tribes of Israel.

Luke 22:29-30

22:29 Thus ²²  I grant ²³  to you a kingdom, ²⁴  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 ²⁵  on thrones judging ²⁶  the twelve tribes of Israel.

Luke 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ²⁷  which is called the Passover, was approaching.

Colossians 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²⁸  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ²⁹  we heard about your faith in Christ Jesus and the love that you have for all the saints.

[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.”

[20:4]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁶ 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]  ⁷ 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]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁹ 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.”

[49:14]  ¹⁰ tn Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shatu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shiyt, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).

[49:14]  ¹¹ tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.

[49:14]  ¹² tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.

[49:14]  ¹³ tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the Lord will deliver the oppressed from the rich (see v. 15) and send the oppressors to Sheol.

[49:14]  ¹⁴ tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition -ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.

[7:18]  ¹⁵ sn The expression holy ones is either a reference to angels or to human beings devoted to God.

[7:22]  ¹⁶ tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).

[7:27]  ¹⁷ 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.

[19:28]  ¹⁸ tn Here δέ (de) has not been translated.

[19:28]  ¹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ²⁰ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

[19:28]  ²¹ sn The statement you…will also sit on twelve 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.

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

[22:29]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.

[22:1]  ²⁷ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[1:3]  ²⁸ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ²⁹ 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).