2 Timothy 4:8

4:8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day – and not to me only, but also to all who have set their affection on ¹  his appearing.

Colossians 3:4

3:4 When Christ (who is your ²  life) appears, then you too will be revealed in glory with him.

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 4:15-16

4:15 Give my greetings to the brothers and sisters ³  who are in Laodicea and to Nympha and the church that meets in her ⁴  house. ⁵  4:16 And after ⁶  you have read this letter, have it read ⁷  to the church of Laodicea. In turn, read the letter from Laodicea ⁸  as well.

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 1:14

1:14 in whom we have redemption, ⁹  the forgiveness of sins.

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ¹⁰  of our great God and Savior, Jesus Christ. ¹¹ 

Hebrews 9:27-28

9:27 And just as people ¹²  are appointed to die once, and then to face judgment, ¹³  9:28 so also, after Christ was offered once to bear the sins of many, ¹⁴  to those who eagerly await him he will appear a second time, not to bear sin ¹⁵  but to bring salvation. ¹⁶ 

Hebrews 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ¹⁷  in fact, had regulations for worship and its earthly sanctuary.

Hebrews 1:7

1:7 And he says ¹⁸  of the angels, “He makes ¹⁹  his angels spirits and his ministers a flame of fire,” ²⁰ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ²¹  in various portions ²²  and in various ways ²³  to our ancestors ²⁴  through the prophets,

Hebrews 5:4

5:4 And no one assumes this honor ²⁵  on his own initiative, ²⁶  but only when called to it by God, ²⁷  as in fact Aaron was.

Hebrews 5:1

5:1 For every high priest is taken from among the people ²⁸  and appointed ²⁹  to represent them before God, ³⁰  to offer both gifts and sacrifices for sins.

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Revelation 1:7

1:7 (Look! He is returning with the clouds, ³¹ 

and every eye will see him,

even ³²  those who pierced him, ³³ 

and all the tribes ³⁴  on the earth will mourn because ³⁵  of him.

This will certainly come to pass! ³⁶  Amen.) ³⁷ 

[4:8]  ¹ tn Grk “all who have loved.”

[3:4]  ² tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[4:15]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:15]  ⁴ tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

[4:15]  ⁵ tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.

[4:16]  ⁴ tn Grk “when.”

[4:16]  ⁵ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ⁶ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[1:14]  ⁵ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[2:13]  ⁶ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ⁷ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[9:27]  ⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[9:27]  ⁸ tn Grk “and after this – judgment.”

[9:28]  ⁸ sn An allusion to Isa 53:12.

[9:28]  ⁹ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ¹⁰ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[9:1]  ⁹ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[1:7]  ¹⁰ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ¹¹ tn Grk “He who makes.”

[1:7]  ¹² sn A quotation from Ps 104:4.

[1:1]  ¹¹ tn Or “spoke formerly.”

[1:1]  ¹² tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ¹³ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ¹⁴ tn Grk “to the fathers.”

[5:4]  ¹² sn Honor refers here to the honor of the high priesthood.

[5:4]  ¹³ tn Grk “by himself, on his own.”

[5:4]  ¹⁴ tn Grk “being called by God.”

[5:1]  ¹³ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ¹⁴ tn Grk “who is taken from among people is appointed.”

[5:1]  ¹⁵ tn Grk “appointed on behalf of people in reference to things relating to God.”

[1:7]  ¹⁴ sn An allusion to Dan 7:13.

[1:7]  ¹⁵ tn Here καί (kai) was translated as ascensive.

[1:7]  ¹⁶ sn An allusion to Zech 12:10.

[1:7]  ¹⁷ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ¹⁸ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ¹⁹ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ²⁰ sn These lines are placed in parentheses because they form an aside to the main argument.