1 Tesalonika 4:16-17

4:16 For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, ¹  and with the trumpet of God, and the dead in Christ will rise first. 4:17 Then we who are alive, who are left, ²  will be suddenly caught up ³  together ⁴  with them in the clouds to meet the Lord in the air. And so we will always be with the Lord.

Kejadian 49:18

49:18 I wait for your deliverance, O Lord. ⁵ 

Ayub 19:25-27

19:25 As for me, I know that my Redeemer ⁶  lives,

and that as the last ⁷ 

he will stand upon the earth. ⁸ 

19:26 And after my skin has been destroyed, ⁹ 

yet in my flesh ¹⁰  I will see God, ¹¹ 

19:27 whom I will see for myself, ¹² 

and whom my own eyes will behold,

and not another. ¹³ 

My heart ¹⁴  grows faint within me. ¹⁵ 

Yesaya 25:8-9

25:8 he will swallow up death permanently. ¹⁶ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ¹⁷ 

25:9 At that time they will say, ¹⁸ 

“Look, here ¹⁹  is our God!

We waited for him and he delivered us.

Here ²⁰  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Lukas 2:25

The Prophecy of Simeon

2:25 Now ²¹  there was a man in Jerusalem ²²  named Simeon who was righteous ²³  and devout, looking for the restoration ²⁴  of Israel, and the Holy Spirit ²⁵  was upon him.

Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ²⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ²⁷  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 3:21

3:21 This one ²⁸  heaven must ²⁹  receive until the time all things are restored, ³⁰  which God declared ³¹  from times long ago ³²  through his holy prophets.

Roma 2:7

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Roma 8:23-25

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ³³  groan inwardly as we eagerly await our adoption, ³⁴  the redemption of our bodies. ³⁵  8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ³⁶ 

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ³⁷ 

Kolose 1:7

1:7 You learned the gospel ³⁸  from Epaphras, our dear fellow slave ³⁹  – a ⁴⁰  faithful minister of Christ on our ⁴¹  behalf –

Filipi 3:20

3:20 But our citizenship is in heaven – and we also await a savior from there, the Lord Jesus Christ,

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ⁴²  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Filipi 1:7

1:7 For ⁴³  it is right for me to think this about all of you, because I have you in my heart, ⁴⁴  since both in my imprisonment ⁴⁵  and in the defense and confirmation of the gospel all of you became partners in God’s grace ⁴⁶  together with me.

Filipi 2:7

2:7 but emptied himself

by taking on the form of a slave, ⁴⁷ 

by looking like other men, ⁴⁸ 

and by sharing in human nature. ⁴⁹ 

Filipi 2:2

2:2 complete my joy and be of the same mind, ⁵⁰  by having the same love, being united in spirit, ⁵¹  and having one purpose.

Titus 1:1

Salutation

1:1 From Paul, ⁵²  a slave ⁵³  of God and apostle of Jesus Christ, to further the faith ⁵⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ⁵⁵  of our great God and Savior, Jesus Christ. ⁵⁶ 

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ⁵⁷  to those who eagerly await him he will appear a second time, not to bear sin ⁵⁸  but to bring salvation. ⁵⁹ 

Ibrani 9:2

9:2 For a tent was prepared, the outer one, ⁶⁰  which contained ⁶¹  the lampstand, the table, and the presentation of the loaves; this ⁶²  is called the holy place.

Pengkhotbah 3:12

Enjoy Life in the Present

3:12 I have concluded ⁶³  that there is nothing better for people ⁶⁴ 

than ⁶⁵  to be happy and to enjoy

themselves ⁶⁶  as long as they live,

Pengkhotbah 3:14

God’s Sovereignty

3:14 I also know that whatever God does will endure forever;

nothing can be added to it, and nothing taken away from it.

God has made it this way, so that men will fear him.

Wahyu 1:7

1:7 (Look! He is returning with the clouds, ⁶⁷ 

and every eye will see him,

even ⁶⁸  those who pierced him, ⁶⁹ 

and all the tribes ⁷⁰  on the earth will mourn because ⁷¹  of him.

This will certainly come to pass! ⁷²  Amen.) ⁷³ 

[4:16]  ¹ tn Neither noun in this phrase (ἐν φωνῇ ἀρχαγγέλου, ejn fwnh ajrcangelou, “with the voice of the archangel”) has the article in keeping with Apollonius’ Canon. Since ἀρχάγγελος (ajrcangelo") is most likely monadic, both nouns are translated as definite in keeping with Apollonius’ Corollary (see ExSyn 250-51).

[4:17]  ² tc The words οἱ περιλειπόμενοι (Joi perileipomenoi, “[the ones] who are left”) are lacking in F G {0226^vid} ar b as well as a few fathers, but the rest of the textual tradition has the words. Most likely, the Western mss omitted the words because of perceived redundancy with οἱ ζῶντες (Joi zwnte", “[the ones] who are alive”).

[4:17]  ³ tn Or “snatched up.” The Greek verb ἁρπάζω implies that the action is quick or forceful, so the translation supplied the adverb “suddenly” to make this implicit notion clear.

[4:17]  ⁴ tn Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.

[49:18]  ⁵ sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security.

[19:25]  ⁶ tn Or “my Vindicator.” The word is the active participle from גָּאַל (ga’al, “to redeem, protect, vindicate”). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the Book of Ruth). This is the near kinsman who will pay off one’s debts, defend the family, avenge a killing, marry the widow of the deceased. The word “redeemer” evokes the wrong connotation for people familiar with the NT alone; a translation of “Vindicator” would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God’s hiding his face from him, and his vindication lay only in beholding God in peace.

[19:25]  ⁷ tn The word אַחֲרוּן (’akharon, “last”) has triggered a good number of interpretations. Here it is an adjectival form and not adverbial; it is an epithet of the vindicator. Some commentators, followed by the RSV, change the form to make it adverbial, and translate it “at last.” T. H. Gaster translates it “even if he were the last person to exist” (“Short notes,” VT 4 [1954]: 78).

[19:25]  ⁸ tn The Hebrew has “and he will rise/stand upon [the] dust.” The verb קוּם (qum) is properly “to rise; to arise,” and certainly also can mean “to stand.” Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation “stand” has been used. The Vulgate had “I will rise,” which introduced the idea of Job’s resurrection. The word “dust” is used as in 41:33. The word “dust” is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood.

[19:26]  ⁹ tn This verse on the whole has some serious interpretation problems that have allowed commentators to go in several directions. The verbal clause is “they strike off this,” which is then to be taken as a passive in view of the fact that there is no expressed subject. Some have thought that Job was referring to this life, and that after his disease had done its worst he would see his vindication (see T. J. Meek, “Job 19:25-27,” VT 6 [1956]: 100-103; E. F. Sutcliffe, “Further notes on Job, textual and exegetical,” Bib 31 [1950]: 377; and others). But Job has been clear – he does not expect to live and see his vindication in this life. There are a host of other interpretations that differ greatly from the sense expressed in the MT. Duhm, for example, has “and another shall arise as my witness.” E. Dhorme (Job, 284-85) argues that the vindication comes after death; he emends the verb to get a translation: “and that, behind my skin, I shall stand up.” He explains this to mean that it will be Job in person who will be present at the ultimate drama. But the interpretation is forced, and really unnecessary.

[19:26]  ¹⁰ tn The Hebrew phrase is “and from my flesh.” This could mean “without my flesh,” i.e., separated from my flesh, or “from my flesh,” i.e., in or with my flesh. The former view is taken by those who think Job’s vindication will come in this life, and who find the idea of a resurrection unlikely to be in Job’s mind. The latter view is taken by those who interpret the preceding line as meaning death and the next verse underscoring that it will be his eye that will see. This would indicate that Job’s faith rises to an unparalleled level at this point.

[19:26]  ¹¹ tn H. H. Rowley (Job [NCBC], 140) says, “The text of this verse is so difficult, and any convincing reconstruction is so unlikely, that it seems best not to attempt it.” His words have gone unheeded, even by himself, and rightly so. There seem to be two general interpretations, the details of some words notwithstanding. An honest assessment of the evidence would have to provide both interpretations, albeit still arguing for one. Here Job says he will see God. This at the least means that he will witness his vindication, which it seems clear from the other complaints of Job will occur after his death (it is his blood that must be vindicated). But in what way, exactly, Job will see God is not clarified. In this verse the verb that is used is often used of prophetic visions; but in the next verse the plain word for seeing – with his eye – is used. The fulfillment will be more precise than Job may have understood. Rowley does conclude: “Though there is no full grasping of a belief in a worthwhile Afterlife with God, this passage is a notable landmark in the program toward such a belief.” The difficulty is that Job expects to die – he would like to be vindicated in this life, but is resolved that he will die. (1) Some commentators think that vv. 25 and 26 follow the wish for vindication now; (2) others (traditionally) see it as in the next life. Some of the other interpretations that take a different line are less impressive, such as Kissane’s, “did I but see God…were I to behold God”; or L. Waterman’s translation in the English present, making it a mystic vision in which Job already sees that God is his vindicator (“Note on Job 19:23-27: Job’s Triumph of Faith,” JBL 69 [1950]: 379-80).

[19:27]  ¹² tn The emphasis is on “I” and “for myself.” No other will be seeing this vindication, but Job himself will see it. Of that he is confident. Some take לִי (li, “for myself”) to mean favorable to me, or on my side (see A. B. Davidson, Job, 143). But Job is expecting (not just wishing for) a face-to-face encounter in the vindication.

[19:27]  ¹³ tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace.

[19:27]  ¹⁴ tn Heb “kidneys,” a poetic expression for the seat of emotions.

[19:27]  ¹⁵ tn Heb “fail/grow faint in my breast.” Job is saying that he has expended all his energy with his longing for vindication.

[25:8]  ¹⁶ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ¹⁷ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[25:9]  ¹⁸ tn Heb “and one will say in that day.”

[25:9]  ¹⁹ tn Heb “this [one].”

[25:9]  ²⁰ tn Heb “this [one].”

[2:25]  ²¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ²³ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ²⁴ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ²⁵ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[1:11]  ²⁶ 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]  ²⁷ 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.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[3:21]  ²⁸ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ²⁹ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ³⁰ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ³¹ tn Or “spoke.”

[3:21]  ³² tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[8:23]  ³³ tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ³⁴ tn See the note on “adoption” in v. 15.

[8:23]  ³⁵ tn Grk “body.”

[8:25]  ³⁶ tn Or “perseverance.”

[8:1]  ³⁷ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:7]  ³⁸ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ³⁹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ⁴⁰ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁴¹ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[3:1]  ⁴² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:7]  ⁴³ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ⁴⁴ tn Or possibly “because you have me in your heart.”

[1:7]  ⁴⁵ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ⁴⁶ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[2:7]  ⁴⁷ tn See the note on the word “slaves” in 1:1.

[2:7]  ⁴⁸ tn Grk “by coming in the likeness of people.”

[2:7]  sn The expression the likeness of men is similar to Paul’s wording in Rom 8:3 (“in the likeness of sinful flesh”). The same word “likeness” is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anqrwpoi), but was in fact different from them in that he did not have a sin nature.

[2:7]  ⁴⁹ tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA²⁷ and UBS⁴ editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.

[2:7]  sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.

[2:2]  ⁵⁰ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ⁵¹ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[1:1]  ⁵² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵³ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁵⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:13]  ⁵⁵ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ⁵⁶ 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]  ⁵⁷ sn An allusion to Isa 53:12.

[9:28]  ⁵⁸ 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]  ⁵⁹ 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.

[9:2]  ⁶⁰ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ⁶¹ tn Grk “in which [were].”

[9:2]  ⁶² tn Grk “which,” describing the outer tent.

[3:12]  ⁶³ tn Heb “I know.”

[3:12]  ⁶⁴ tn Heb “for them”; the referent (people, i.e., mankind) has been specified in the translation for clarity.

[3:12]  ⁶⁵ tn Qoheleth uses the exceptive particle אִם…כִּי (ki…’im, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2).

[3:12]  ⁶⁶ tn Heb “to do good.” The phrase לַעֲשׂוֹת טוֹב (la’asot tov) functions idiomatically for “to experience [or see] happiness [or joy].” The verb עָשַׂה (’asah) probably denotes “to acquire; to obtain” (BDB 795 s.v. עָשַׂה II.7), and טוֹב (tov) means “good; pleasure; happiness,” e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. טוֹב 1).

[1:7]  ⁶⁷ sn An allusion to Dan 7:13.

[1:7]  ⁶⁸ tn Here καί (kai) was translated as ascensive.

[1:7]  ⁶⁹ sn An allusion to Zech 12:10.

[1:7]  ⁷⁰ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁷¹ 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]  ⁷² 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]  ⁷³ sn These lines are placed in parentheses because they form an aside to the main argument.