1 Petrus 1:5-6

1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time. 1:6 This brings you great joy, ¹  although you may have to suffer ²  for a short time in various trials.

1 Petrus 1:13

1:13 Therefore, get your minds ready for action ³  by being fully sober, and set your hope ⁴  completely on the grace that will be brought to you when Jesus Christ is revealed. ⁵ 

Matius 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 

Matius 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.

Markus 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 ⁸  when he comes in the glory of his Father with the holy angels.”

Lukas 17:30

17:30 It will be the same on the day the Son of Man is revealed.

Lukas 17:2

17:2 It would be better for him to have a millstone ⁹  tied around his neck and be thrown into the sea ¹⁰  than for him to cause one of these little ones to sin. ¹¹ 

Lukas 1:7-10

1:7 But they did not have a child, because Elizabeth was barren, ¹²  and they were both very old. ¹³ 

1:8 Now ¹⁴  while Zechariah ¹⁵  was serving as priest before God when his division was on duty, ¹⁶  1:9 he was chosen by lot, according to the custom of the priesthood, ¹⁷  to enter ¹⁸  the holy place ¹⁹  of the Lord and burn incense. 1:10 Now ²⁰  the whole crowd ²¹  of people were praying outside at the hour of the incense offering. ²² 

Wahyu 1:7

1:7 (Look! He is returning with the clouds, ²³ 

and every eye will see him,

even ²⁴  those who pierced him, ²⁵ 

and all the tribes ²⁶  on the earth will mourn because ²⁷  of him.

This will certainly come to pass! ²⁸  Amen.) ²⁹ 

[1:6]  ¹ tn Grk “in which you exult.”

[1:6]  ² tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1505 pc), but most mss (Ì⁷² א² A C P Ψ 048 33 1739 Ï) have ἐστίν here (estin, “[if] it is [necessary]”). The verb looks to be an explanatory gloss. But if no verb is present, this opens up the time frame in the author’s mind even more, since the conditional particle for both the first class condition and the fourth class condition is εἰ (ei). That may well be what was on the author’s mind, as evidenced by some of his other allusions to suffering in this little letter (3:14, 17). NA²⁷ has the verb in brackets, indicating doubts as to its authenticity.

[1:6]  tn Grk “Though now, for a little while if necessary, you may have to suffer.”

[1:13]  ³ tn Grk “binding up the loins of your mind,” a figure of speech drawn from the Middle Eastern practice of gathering up long robes around the waist to prepare for work or action.

[1:13]  ⁴ tn Grk “having bound up…, being sober, set your hope…”

[1:13]  ⁵ tn Grk “at the revelation of Jesus Christ” (cf. v. 7).

[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.

[8:38]  ⁸ 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.

[17:2]  ⁹ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ¹⁰ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ¹¹ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[1:7]  ¹² sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ¹³ tn Grk “were both advanced in days” (an idiom for old age).

[1:8]  ¹⁴ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[1:8]  ¹⁵ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ¹⁶ tn Grk “serving as priest in the order of his division before God.”

[1:8]  sn Zechariah’s division would be on duty twice a year for a week at a time.

[1:9]  ¹⁷ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ¹⁸ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ¹⁹ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[1:10]  ²⁰ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ²¹ tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ²² tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:7]  ²³ sn An allusion to Dan 7:13.

[1:7]  ²⁴ tn Here καί (kai) was translated as ascensive.

[1:7]  ²⁵ sn An allusion to Zech 12:10.

[1:7]  ²⁶ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ²⁷ 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]  ²⁸ 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]  ²⁹ sn These lines are placed in parentheses because they form an aside to the main argument.