2 Timotius 1:12

1:12 Because of this, in fact, I suffer as I do. ¹  But I am not ashamed, because I know the one in whom my faith is set ²  and I am convinced that he is able to protect what has been entrusted to me ³  until that day. ⁴ 

2 Timotius 1:18

1:18 May the Lord grant him to find mercy from the Lord on that day! ⁵  And you know very well all the ways he served me in Ephesus. ⁶ 

Maleakhi 3:17

3:17 “They will belong to me,” says the Lord who rules over all, “in the day when I prepare my own special property. ⁷  I will spare them as a man spares his son who serves him.

Matius 7:22

7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do ⁸  many powerful deeds?’

Matius 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ⁹  – except the Father alone.

Lukas 10:12

10:12 I tell you, it will be more bearable on that day for Sodom ¹⁰  than for that town! ¹¹ 

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ¹²  the Lord appointed seventy-two ¹³  others and sent them on ahead of him two by two into every town ¹⁴  and place where he himself was about to go.

Lukas 5:4

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ¹⁵  your nets for a catch.”

[1:12]  ¹ tn Grk “suffer these things.”

[1:12]  ² tn Or “in whom I have believed.”

[1:12]  ³ sn What has been entrusted to me (Grk “my entrustment,” meaning either (1) “what I have entrusted to him” [his life, destiny, etc.] or (2) “what he has entrusted to me” [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals (1 Tim 6:20; 2 Tim 2:2) argue for the latter sense.

[1:12]  ⁴ sn That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18; 1 Cor 3:13; 2 Cor 5:9-10).

[1:18]  ⁵ sn That day is a reference to the day when Onesiphorus (v. 16) stands before Christ to give account for his service (cf. v. 12; 1 Cor 3:13; 2 Cor 5:9-10).

[1:18]  ⁶ tn Grk “all the ways he served in Ephesus.”

[1:18]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[3:17]  ⁷ sn The Hebrew word סְגֻלָּה (sÿgullah, “special property”) is a technical term referring to all the recipients of God’s redemptive grace, especially Israel (Exod 19:5; Deut 7:6; 14:2; 26:18). The Lord says here that he will not forget even one individual in the day of judgment and reward.

[7:22]  ⁸ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[24:36]  ⁹ tc ‡ Some important witnesses, including early Alexandrian and Western mss (א*^,2 B D Θ Ë¹³ pc it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude Jo Juios, “nor the son”) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of “neither the Son” is due to the scribes. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “neither the Son” is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of א as well as L W ˹ 33 Ï vg sy co Hier^mss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA²⁷ includes οὐδὲ ὁ υἱός here.

[10:12]  ¹⁰ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ¹¹ tn Or “city.”

[10:1]  ¹² tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ¹³ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ¹⁴ tn Or “city.”

[5:4]  ¹⁵ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.