Romans 8:19

8:19 For the creation eagerly waits for the revelation of the sons of God.

Romans 8:25

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ¹ 

Luke 20:36

20:36 In fact, they can no longer die, because they are equal to angels ²  and are sons of God, since they are ³  sons ⁴  of the resurrection.

Philippians 3:20-21

3:20 But our citizenship is in heaven – and we also await a savior from there, the Lord Jesus Christ, 3:21 who will transform these humble bodies of ours ⁵  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Philippians 3:2

3:2 Beware of the dogs, ⁶  beware of the evil workers, beware of those who mutilate the flesh! ⁷ 

Philippians 4:8

4:8 Finally, brothers and sisters, ⁸  whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ⁹  of our great God and Savior, Jesus Christ. ¹⁰ 

Hebrews 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹¹  to those who eagerly await him he will appear a second time, not to bear sin ¹²  but to bring salvation. ¹³ 

Hebrews 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ¹⁴  in fact, had regulations for worship and its earthly sanctuary.

Hebrews 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ¹⁵  house. ¹⁶ 

[8:25]  ¹ tn Or “perseverance.”

[20:36]  ² sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ³ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ⁴ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).

[3:21]  ⁵ tn Grk “transform the body of our humility.”

[3:2]  ⁶ sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ⁷ tn Grk “beware of the mutilation.”

[4:8]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[2:13]  ⁹ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ¹⁰ 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]  ¹¹ sn An allusion to Isa 53:12.

[9:28]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[3:2]  ¹⁵ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ¹⁶ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.