Revelation 5:9

5:9 They were singing a new song: ¹ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ² 

and at the cost of your own blood ³  you have purchased ⁴  for God

persons ⁵  from every tribe, language, ⁶  people, and nation.

Revelation 11:11

11:11 But ⁷  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ⁸  those who were watching them.

Revelation 11:15

The Seventh Trumpet

11:15 Then ⁹  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, ¹⁰ 

and he will reign for ever and ever.”

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 7:18

7:18 The holy ones ¹¹  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 ¹²  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Romans 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ¹³  – if indeed we suffer with him so we may also be glorified with him.

Romans 11:15

11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Romans 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Romans 2:12

2:12 For all who have sinned apart from the law ¹⁴  will also perish apart from the law, and all who have sinned under the law will be judged by the law.

[5:9]  ¹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ² tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ³ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁴ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁵ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁶ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:11]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ⁸ tn Grk “fell upon.”

[11:15]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[7:18]  ¹¹ sn The expression holy ones is either a reference to angels or to human beings devoted to God.

[7:27]  ¹² 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.

[8:17]  ¹³ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[2:12]  ¹⁴ 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.