Daniel 7:9

7:9 “While I was watching,

thrones were set up,

and the Ancient of Days ¹  took his seat.

His attire was white like snow;

the hair of his head was like lamb’s ²  wool.

His throne was ablaze with fire

and its wheels were all aflame. ³ 

Daniel 7:18

7:18 The holy ones ⁴  of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’

Daniel 7:22

7:22 until the Ancient of Days arrived and judgment was rendered ⁵  in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

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 ⁶  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Matius 19:28

19:28 Jesus ⁷  said to them, “I tell you the truth: ⁸  In the age when all things are renewed, ⁹  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ¹⁰  the twelve tribes of Israel.

Lukas 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ¹¹  on thrones judging ¹²  the twelve tribes of Israel.

Lukas 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ¹³  which is called the Passover, was approaching.

Kolose 1:2-3

1:2 to the saints, the faithful ¹⁴  brothers and sisters ¹⁵  in Christ, at Colossae. Grace and peace to you ¹⁶  from God our Father! ¹⁷ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁸  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

[7:9]  ¹ tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”

[7:9]  ² tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.

[7:9]  ³ tn Aram “a flaming fire.”

[7:18]  ⁴ sn The expression holy ones is either a reference to angels or to human beings devoted to God.

[7:22]  ⁵ tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).

[7:27]  ⁶ 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.

[19:28]  ⁷ tn Here δέ (de) has not been translated.

[19:28]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ⁹ 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]  ¹⁰ 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.

[22:30]  ¹¹ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ¹² sn The statement you will sit on 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.

[22:1]  ¹³ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[1:2]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “Grace to you and peace.”

[1:2]  ¹⁷ 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.

[1:3]  ¹⁸ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).