1 Petrus 1:4

1:4 that is, ¹  into ²  an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you,

Daniel 12:3

12:3 But the wise will shine

like the brightness of the heavenly expanse.

And those bringing many to righteousness

will be like the stars forever and ever.

Daniel 12:1

12:1 “At that time Michael,

the great prince who watches over your people, ³ 

will arise. ⁴ 

There will be a time of distress

unlike any other from the nation’s beginning ⁵ 

up to that time.

But at that time your own people,

all those whose names are ⁶  found written in the book,

will escape.

Kolose 1:25

1:25 I became a servant of the church according to the stewardship ⁷  from God – given to me for you – in order to complete ⁸  the word of God,

Kolose 1:2

1:2 to the saints, the faithful ⁹  brothers and sisters ¹⁰  in Christ, at Colossae. Grace and peace to you ¹¹  from God our Father! ¹² 

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Yakobus 1:12

1:12 Happy is the one ¹³  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ¹⁴  promised to those who love him.

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ¹⁵  into prison so you may be tested, ¹⁶  and you will experience suffering ¹⁷  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ¹⁸ 

Wahyu 3:11

3:11 I am coming soon. Hold on to what you have so that no one can take away ¹⁹  your crown. ²⁰ 

[1:4]  ¹ tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.

[1:4]  ² tn Grk “into,” continuing the description of v. 3 without an “and.”

[12:1]  ³ tn Heb “stands over the sons of your people.”

[12:1]  ⁴ tn Heb “will stand up.”

[12:1]  ⁵ tn Or “from the beginning of a nation.”

[12:1]  ⁶ tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.

[1:25]  ⁷ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁸ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:2]  ⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹¹ tn Or “Grace to you and peace.”

[1:2]  ¹² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:12]  ¹³ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ¹⁴ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[2:10]  ¹⁵ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ¹⁶ tn Or “tempted.”

[2:10]  ¹⁷ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ¹⁸ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[3:11]  ¹⁹ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

[3:11]  ²⁰ sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).