Matthew 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Isaiah 25:9

25:9 At that time they will say, ¹ 

“Look, here ²  is our God!

We waited for him and he delivered us.

Here ³  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Amos 4:12

4:12 “Therefore this is what I will do to you, Israel.

Because I will do this to you,

prepare to meet your God, Israel! ⁴ 

Malachi 3:1-2

3:1 “I am about to send my messenger, ⁵  who will clear the way before me. Indeed, the Lord ⁶  you are seeking will suddenly come to his temple, and the messenger ⁷  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, ⁸  like a launderer’s soap.

Revelation 19:7-9

19:7 Let us rejoice ⁹  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

19:8 She was permitted to be dressed in bright, clean, fine linen” ¹⁰  (for the fine linen is the righteous deeds of the saints). ¹¹ 

19:9 Then ¹²  the angel ¹³  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”

[25:9]  ¹ tn Heb “and one will say in that day.”

[25:9]  ² tn Heb “this [one].”

[25:9]  ³ tn Heb “this [one].”

[4:12]  ⁴ tn The Lord appears to announce a culminating judgment resulting from Israel’s obstinate refusal to repent. The following verse describes the Lord in his role as sovereign judge, but it does not outline the judgment per se. For this reason F. I. Andersen and D. N. Freedman (Amos [AB], 450) take the prefixed verbal forms as preterites referring to the series of judgments detailed in vv. 6-11. It is more likely that a coming judgment is in view, but that its details are omitted for rhetorical effect, creating a degree of suspense (see S. M. Paul, Amos [Hermeneia], 149-50) that will find its solution in chapter 5. This line is an ironic conclusion to the section begun at 4:4. Israel thought they were meeting the Lord at the sanctuaries, yet they actually had misunderstood how he had been trying to bring them back to himself. Now Israel would truly meet the Lord – not at the sanctuaries, but face-to-face in judgment.

[3:1]  ⁵ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ⁶ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ⁷ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[3:2]  ⁸ sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.

[19:7]  ⁹ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[19:8]  ¹⁰ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”

[19:8]  ¹¹ sn This phrase is treated as a parenthetical explanation by the author.

[19:9]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ¹³ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.