Matius 19:28-29

19:28 Jesus ¹  said to them, “I tell you the truth: ²  In the age when all things are renewed, ³  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ⁴  the twelve tribes of Israel. 19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much ⁵  and will inherit eternal life.

Kisah Para Rasul 14:22

14:22 They strengthened ⁶  the souls of the disciples and encouraged them to continue ⁷  in the faith, saying, “We must enter the kingdom ⁸  of God through many persecutions.” ⁹ 

Roma 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ¹⁰  – if indeed we suffer with him so we may also be glorified with him.

Filipi 1:28

1:28 and by not being intimidated in any way by your opponents. This is ¹¹  a sign of their ¹²  destruction, but of your salvation – a sign which ¹³  is from God.

Filipi 1:2

1:2 Grace and peace to you ¹⁴  from God our Father and the Lord Jesus Christ!

Filipi 1:4-8

1:4 I always pray with joy in my every prayer for all of you 1:5 because of your participation ¹⁵  in the gospel from the first day until now. ¹⁶  1:6 For I am sure of this very thing, ¹⁷  that the one ¹⁸  who began a good work in ¹⁹  you will perfect it ²⁰  until the day of Christ Jesus. 1:7 For ²¹  it is right for me to think this about all of you, because I have you in my heart, ²²  since both in my imprisonment ²³  and in the defense and confirmation of the gospel all of you became partners in God’s grace ²⁴  together with me. 1:8 For God is my witness that I long for all of you with the affection of Christ Jesus.

Filipi 1:1

Salutation

1:1 From Paul ²⁵  and Timothy, slaves ²⁶  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²⁷  with the overseers ²⁸  and deacons.

Pengkhotbah 4:13-16

Labor Motivated by Prestige-Seeking

4:13 A poor but wise youth is better than an old and foolish king

who no longer knows how to receive advice.

4:14 For he came out of prison ²⁹  to become king,

even though he had been born poor in what would become his ³⁰  kingdom.

4:15 I considered all the living who walk on earth, ³¹ 

as well as the successor ³²  who would arise ³³  in his place.

4:16 There is no end to all the people ³⁴  nor to the past generations, ³⁵ 

yet future generations ³⁶  will not rejoice in him.

This also is profitless and like ³⁷  chasing the wind.

Wahyu 1:6

1:6 and has appointed ³⁸  us as a kingdom, ³⁹  as priests ⁴⁰  serving his God and Father – to him be the glory and the power for ever and ever! ⁴¹  Amen.

Wahyu 1:9

1:9 I, John, your brother and the one who shares ⁴²  with you in the persecution, kingdom, and endurance that ⁴³  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ⁴⁴ 

Wahyu 5:10

5:10 You have appointed ⁴⁵  them ⁴⁶  as a kingdom and priests ⁴⁷  to serve ⁴⁸  our God, and they will reign ⁴⁹  on the earth.”

Wahyu 20:4

20:4 Then ⁵⁰  I saw thrones and seated on them were those who had been given authority to judge. ⁵¹  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 ⁵²  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁵³  came to life ⁵⁴  and reigned with Christ for a thousand years.

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ⁵⁵  in the first resurrection. The second death has no power over them, ⁵⁶  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

[19:28]  ¹ tn Here δέ (de) has not been translated.

[19:28]  ² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ³ 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]  ⁴ 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.

[19:29]  ⁵ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.

[14:22]  ⁶ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ⁷ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ⁸ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁹ tn Or “sufferings.”

[8:17]  ¹⁰ 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.

[1:28]  ¹¹ tn Grk “which is,” continuing the sentence begun in v. 27.

[1:28]  sn The antecedent of the pronoun This is conceptual, most likely referring to the Philippian Christians standing firm for the gospel. Thus, their stand for the gospel is the dual sign of their opponents’ destruction and of their own salvation.

[1:28]  ¹² tn Grk “to them.”

[1:28]  sn Paul uses the dative “to them” (translated here as their) to describe the coming destruction of the gospel’s enemies, but the genitive “your” to describe the believers’ coming salvation. The dative accents what will happen to the enemies (called a dative of disadvantage [see ExSyn 143-44]), while the genitive accents what the believers will possess (and, in fact, do already possess, as v. 29 makes clear).

[1:28]  ¹³ tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.

[1:2]  ¹⁴ tn Grk “Grace to you and peace.”

[1:5]  ¹⁵ sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).

[1:5]  ¹⁶ tn Several alternatives for translating vv. 3-5 are possible: (1) “I thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation…” (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) “I thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation…” (see Moffatt; also P. T. O’Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.

[1:6]  ¹⁷ tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ¹⁸ tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ¹⁹ tn Or “among.”

[1:6]  ²⁰ tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ²¹ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ²² tn Or possibly “because you have me in your heart.”

[1:7]  ²³ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ²⁴ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[1:1]  ²⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁶ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁸ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[4:14]  ²⁹ tn Heb “came from the house of bonds.”

[4:14]  ³⁰ 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.

[4:15]  ³¹ tn Heb “under the sun.”

[4:15]  ³² tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

[4:15]  ³³ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.

[4:16]  ³⁴ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ³⁵ tn Heb “those who were before them.”

[4:16]  ³⁶ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ³⁷ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:6]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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).

[1:9]  ⁴² tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ⁴³ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ⁴⁴ tn The phrase “about Jesus” has been translated as an objective genitive.

[5:10]  ⁴⁵ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁴⁶ 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]  ⁴⁷ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁴⁸ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁴⁹ 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]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁵⁴ 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]  ⁵⁵ tn Grk “who has a share.”

[20:6]  ⁵⁶ 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.