Revelation 1:7

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

and every eye will see him,

even ²  those who pierced him, ³ 

and all the tribes ⁴  on the earth will mourn because ⁵  of him.

This will certainly come to pass! ⁶  Amen.) ⁷ 

Revelation 22:7

22:7 (Look! I am coming soon!

Blessed is the one who keeps the words of the prophecy expressed in this book.) ⁸ 

Revelation 22:20

22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus!

John 14:3

14:3 And if I go and make ready ⁹  a place for you, I will come again and take you ¹⁰  to be with me, ¹¹  so that where I am you may be too.

John 21:22-23

21:22 Jesus replied, ¹²  “If I want him to live ¹³  until I come back, ¹⁴  what concern is that of yours? You follow me!” 21:23 So the saying circulated ¹⁵  among the brothers and sisters ¹⁶  that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live ¹⁷  until I come back, ¹⁸  what concern is that of yours?”

John 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ¹⁹  Jesus revealed himself again to the disciples by the Sea of Tiberias. ²⁰  Now this is how he did so. ²¹ 

Colossians 4:5

4:5 Conduct yourselves ²²  with wisdom toward outsiders, making the most of the opportunities.

Colossians 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Colossians 1:2

1:2 to the saints, the faithful ²³  brothers and sisters ²⁴  in Christ, at Colossae. Grace and peace to you ²⁵  from God our Father! ²⁶ 

Colossians 3:10

3:10 and have been clothed with the new man ²⁷  that is being renewed in knowledge according to the image of the one who created it.

[1:7]  ¹ sn An allusion to Dan 7:13.

[1:7]  ² tn Here καί (kai) was translated as ascensive.

[1:7]  ³ sn An allusion to Zech 12:10.

[1:7]  ⁴ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁵ 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]  ⁶ 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]  ⁷ sn These lines are placed in parentheses because they form an aside to the main argument.

[22:7]  ⁸ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[14:3]  ⁹ tn Or “prepare.”

[14:3]  ¹⁰ tn Or “bring you.”

[14:3]  ¹¹ tn Grk “to myself.”

[21:22]  ¹² tn Grk “Jesus said to him.”

[21:22]  ¹³ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:22]  ¹⁴ tn The word “back” is supplied to clarify the meaning.

[21:23]  ¹⁵ tn Grk “went out.”

[21:23]  ¹⁶ tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).

[21:23]  ¹⁷ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:23]  ¹⁸ tn The word “back” is supplied to clarify the meaning.

[21:1]  ¹⁹ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ²⁰ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ²¹ tn Grk “how he revealed himself.”

[4:5]  ²² tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[1:2]  ²³ 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]  ²⁴ 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]  ²⁵ tn Or “Grace to you and peace.”

[1:2]  ²⁶ 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.

[3:10]  ²⁷ sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).