1 Samuel 15:17

15:17 Samuel said, “Is it not true that when you were insignificant in your own eyes, you became head of the tribes of Israel? The Lord chose ¹  you as king over Israel.

Kejadian 41:14

41:14 Then Pharaoh summoned ²  Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh.

Kejadian 41:40

41:40 You will oversee my household, and all my people will submit to your commands. ³  Only I, the king, will be greater than you. ⁴ 

Kejadian 41:2

41:2 seven fine-looking, fat cows were coming up out of the Nile, ⁵  and they grazed in the reeds.

1 Samuel 7:8

7:8 The Israelites said to Samuel, “Keep ⁶  crying out to the Lord our ⁷  God so that he may save us ⁸  from the hand of the Philistines!”

Ayub 36:6-7

36:6 He does not allow the wicked to live, ⁹ 

but he gives justice to the poor.

36:7 He does not take his eyes ¹⁰  off the righteous;

but with kings on the throne

he seats the righteous ¹¹  and exalts them forever. ¹² 

Pengkhotbah 4:14

4:14 For he came out of prison ¹³  to become king,

even though he had been born poor in what would become his ¹⁴  kingdom.

Daniel 2:48

2:48 Then the king elevated Daniel to high position and bestowed on him many marvelous gifts. He granted him authority over the entire province of Babylon and made him the main prefect over all the wise men of Babylon.

Daniel 6:3

6:3 Now this Daniel was distinguishing himself above the other supervisors and the satraps, for he had an extraordinary spirit. In fact, the king intended to appoint him over the entire kingdom.

Yakobus 2:5

2:5 Listen, my dear brothers and sisters! ¹⁵  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?

Wahyu 1:6

1:6 and has appointed ¹⁶  us as a kingdom, ¹⁷  as priests ¹⁸  serving his God and Father – to him be the glory and the power for ever and ever! ¹⁹  Amen.

Wahyu 3:21

3:21 I will grant the one ²⁰  who conquers ²¹  permission ²²  to sit with me on my throne, just as I too conquered ²³  and sat down with my Father on his throne.

Wahyu 5:10

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.”

Wahyu 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.

[15:17]  ¹ tn Heb “anointed.”

[41:14]  ² tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.

[41:40]  ³ tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.

[41:40]  ⁴ tn Heb “only the throne, I will be greater than you.”

[41:2]  ⁵ tn Heb “And look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to see the dream through Pharaoh’s eyes.

[7:8]  ⁶ tn Heb “don’t stop.”

[7:8]  ⁷ tc The LXX reads “your God” rather than the MT’s “our God.”

[7:8]  ⁸ tn After the negated jussive, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[36:6]  ⁹ tn Or “he does not keep the wicked alive.”

[36:7]  ¹⁰ tc Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [’enayv]). There is no compelling reason for the change; it makes the line commonplace.

[36:7]  ¹¹ tn Heb “them”; the referent (the righteous) has been repeated from the first part of the verse for clarity.

[36:7]  ¹² tn Heb “he seats them forever and exalts them.” The last verb can be understood as expressing a logical consequence of the preceding action (cf. GKC 328 §111.l = “he seats them forever so that he exalts them”). Or the two verbs can be taken as an adverbial hendiadys whereby the first modifies the second adverbially: “he exalts them by seating them forever” or “when he seats them forever” (cf. GKC 326 §111.d). Some interpret this verse to say that God seats kings on the throne, making a change in subject in the middle of the verse. But it makes better sense to see the righteous as the subject matter throughout – they are not only protected, but are exalted.

[4:14]  ¹³ tn Heb “came from the house of bonds.”

[4:14]  ¹⁴ tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[2:5]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:6]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “The one who conquers, to him I will grant.”

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

[3:21]  ²² tn Grk “I will give [grant] to him.”

[3:21]  ²³ tn Or “have been victorious”; traditionally, “have overcome.”

[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.