Romans 8:39

8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

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 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Colossians 4:8

4:8 I sent him to you for this very purpose, that you may know how we are doing ¹  and that he may encourage your hearts.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 2:12

2:12 Having been buried with him in baptism, you also have been raised with him through your ²  faith in the power ³  of God who raised him from the dead.

James 2:5

2:5 Listen, my dear brothers and sisters! ⁴  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ⁵  do not show prejudice ⁶  if you possess faith ⁷  in our glorious Lord Jesus Christ. ⁸ 

James 2:9

2:9 But if you show prejudice, you are committing sin and are convicted by the law as violators. ⁹ 

Revelation 1:6

1:6 and has appointed ¹⁰  us as a kingdom, ¹¹  as priests ¹²  serving his God and Father – to him be the glory and the power for ever and ever! ¹³  Amen.

Revelation 3:21

3:21 I will grant the one ¹⁴  who conquers ¹⁵  permission ¹⁶  to sit with me on my throne, just as I too conquered ¹⁷  and sat down with my Father on his throne.

Revelation 5:9-10

5:9 They were singing a new song: ¹⁸ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ¹⁹ 

and at the cost of your own blood ²⁰  you have purchased ²¹  for God

persons ²²  from every tribe, language, ²³  people, and nation.

5:10 You have appointed ²⁴  them ²⁵  as a kingdom and priests ²⁶  to serve ²⁷  our God, and they will reign ²⁸  on the earth.”

Revelation 20:4

20:4 Then ²⁹  I saw thrones and seated on them were those who had been given authority to judge. ³⁰  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 ³¹  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ³²  came to life ³³  and reigned with Christ for a thousand years.

Revelation 20:6

20:6 Blessed and holy is the one who takes part ³⁴  in the first resurrection. The second death has no power over them, ³⁵  but they will be priests of God and of Christ, and they will reign with him 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.

[4:8]  ¹ tn Grk “the things concerning us.”

[2:12]  ² tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ³ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:5]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁶ tn Or “partiality.”

[2:1]  ⁷ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ⁸ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[2:9]  ⁹ tn Or “transgressors.”

[1:6]  ¹⁰ tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ¹¹ tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ¹² tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ¹³ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[3:21]  ¹⁴ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ¹⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ¹⁶ tn Grk “I will give [grant] to him.”

[3:21]  ¹⁷ tn Or “have been victorious”; traditionally, “have overcome.”

[5:9]  ¹⁸ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ¹⁹ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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.

[5:10]  ²⁴ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ²⁵ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ²⁶ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ²⁷ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ²⁸ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[20:4]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ³⁰ 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]  ³¹ 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]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ³³ 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.”

[20:6]  ³⁴ tn Grk “who has a share.”

[20:6]  ³⁵ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.