Matthew 13:39-43

13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels. 13:40 As ¹  the weeds are collected and burned with fire, so it will be at the end of the age. 13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. ²  13:42 They will throw them into the fiery furnace, ³  where there will be weeping and gnashing of teeth. 13:43 Then the righteous will shine like the sun in the kingdom of their Father. ⁴  The one who has ears had better listen! ⁵ 

Matthew 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ⁶ 

Matthew 25:31

The Judgment

25:31 “When ⁷  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Matthew 26:64

26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ⁸  of the Power ⁹  and coming on the clouds of heaven.” ¹⁰ 

Mark 8:38

8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him ¹¹  when he comes in the glory of his Father with the holy angels.”

Mark 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ¹²  of the Power ¹³  and coming with the clouds of heaven.” ¹⁴ 

John 1:51

1:51 He continued, ¹⁵  “I tell all of you the solemn truth ¹⁶  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ¹⁷ 

Acts 1:11

1:11 and said, “Men of Galilee, why do you stand here ¹⁸  looking up into the sky? This same Jesus who has been taken up from you into heaven ¹⁹  will come back in the same way you saw him go into heaven.”

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ²⁰  the former ²¹  account, ²²  Theophilus, ²³  about all that Jesus began to do and teach

Acts 4:16-17

4:16 saying, “What should we do with these men? For it is plain ²⁴  to all who live in Jerusalem that a notable miraculous sign ²⁵  has come about through them, ²⁶  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ²⁷  to anyone in this name.”

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ²⁸  of our great God and Savior, Jesus Christ. ²⁹ 

Hebrews 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ³⁰  to those who eagerly await him he will appear a second time, not to bear sin ³¹  but to bring salvation. ³² 

Jude 1:14-15

1:14 Now Enoch, the seventh in descent beginning with Adam, ³³  even prophesied of them, ³⁴  saying, “Look! The Lord is coming ³⁵  with thousands and thousands ³⁶  of his holy ones, 1:15 to execute judgment on ³⁷  all, and to convict every person ³⁸  of all their thoroughly ungodly deeds ³⁹  that they have committed, ⁴⁰  and of all the harsh words that ungodly sinners have spoken against him.” ⁴¹ 

Revelation 1:7

1:7 (Look! He is returning with the clouds, ⁴² 

and every eye will see him,

even ⁴³  those who pierced him, ⁴⁴ 

and all the tribes ⁴⁵  on the earth will mourn because ⁴⁶  of him.

This will certainly come to pass! ⁴⁷  Amen.) ⁴⁸ 

Revelation 20:11

The Great White Throne

20:11 Then ⁴⁹  I saw a large ⁵⁰  white throne and the one who was seated on it; the earth and the heaven ⁵¹  fled ⁵²  from his presence, and no place was found for them.

[13:40]  ¹ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

[13:41]  ² tn Grk “the ones who practice lawlessness.”

[13:42]  ³ sn A quotation from Dan 3:6.

[13:43]  ⁴ sn An allusion to Dan 12:3.

[13:43]  ⁵ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[16:27]  ⁶ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[25:31]  ⁷ tn Here δέ (de) has not been translated.

[26:64]  ⁸ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ⁹ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ¹⁰ sn An allusion to Dan 7:13 (see also Matt 24:30).

[8:38]  ¹¹ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[14:62]  ¹² sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ¹³ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ¹⁴ sn An allusion to Dan 7:13.

[1:51]  ¹⁵ tn Grk “and he said to him.”

[1:51]  ¹⁶ tn Grk “Truly, truly, I say to you.”

[1:51]  ¹⁷ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[1:11]  ¹⁸ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ¹⁹ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:1]  ²⁰ tn Or “produced,” Grk “made.”

[1:1]  ²¹ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ²² tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ²³ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[4:16]  ²⁴ tn Or “evident.”

[4:16]  ²⁵ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ²⁶ tn Or “has been done by them.”

[4:17]  ²⁷ tn Or “speak no longer.”

[2:13]  ²⁸ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ²⁹ 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.

[9:28]  ³⁰ sn An allusion to Isa 53:12.

[9:28]  ³¹ 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]  ³² 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.

[1:14]  ³³ tn Grk “the seventh from Adam.”

[1:14]  ³⁴ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ³⁵ tn Grk “has come,” a proleptic aorist.

[1:14]  ³⁶ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:15]  ³⁷ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ³⁸ tn Or “soul.”

[1:15]  ³⁹ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ⁴⁰ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ⁴¹ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[1:7]  ⁴² sn An allusion to Dan 7:13.

[1:7]  ⁴³ tn Here καί (kai) was translated as ascensive.

[1:7]  ⁴⁴ sn An allusion to Zech 12:10.

[1:7]  ⁴⁵ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ sn These lines are placed in parentheses because they form an aside to the main argument.

[20:11]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁵⁰ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁵¹ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁵² tn Or “vanished.”