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. ¹ 

Lukas 17:30

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

Lukas 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ²  said to his disciples, “Stumbling blocks are sure to come, but woe ³  to the one through whom they come!

1 Korintus 1:7

1:7 so that you do not lack any spiritual gift as you wait for the revelation ⁴  of our Lord Jesus Christ.

1 Korintus 1:1

Salutation

1:1 From Paul, ⁵  called to be an apostle of Christ Jesus ⁶  by the will of God, and Sosthenes, our brother,

1 Korintus 4:5

4:5 So then, do not judge anything before the time. Wait until the Lord comes. He will ⁷  bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition ⁸  from God.

1 Korintus 4:1

The Apostles’ Ministry

4:1 One ⁹  should think about us this way – as servants of Christ and stewards of the mysteries of God.

1 Tesalonika 3:13

3:13 so that your hearts are strengthened in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints. ¹⁰ 

1 Tesalonika 3:2

3:2 We ¹¹  sent Timothy, our brother and fellow worker for God ¹²  in the gospel of Christ, to strengthen you and encourage you about your faith,

1 Tesalonika 1:8-10

1:8 For from you the message of the Lord ¹³  has echoed forth not just in Macedonia and Achaia, but in every place reports of your faith in God have spread, ¹⁴  so that we do not need to say anything. 1:9 For people everywhere ¹⁵  report how you welcomed us ¹⁶  and how you turned to God from idols to serve the living and true God 1:10 and to wait for his Son from heaven, whom he raised from the dead, Jesus our deliverer from the coming wrath. ¹⁷ 

1 Tesalonika 1:1

Salutation

1:1 From Paul ¹⁸  and Silvanus and Timothy, to the church of the Thessalonians ¹⁹  in God the Father and the Lord Jesus Christ. Grace and peace to you! ²⁰ 

1 Petrus 1:7

1:7 Such trials show the proven character of your faith, ²¹  which is much more valuable than gold – gold that is tested by fire, even though it is passing away ²²  – and will bring praise ²³  and glory and honor when Jesus Christ is revealed. ²⁴ 

1 Petrus 1:1

Salutation

1:1 From Peter, ²⁵  an apostle of Jesus Christ, to those temporarily residing ²⁶  abroad ²⁷  (in Pontus, Galatia, Cappadocia, the province of Asia, ²⁸  and Bithynia) who are chosen ²⁹ 

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ³⁰  in Galilee. ³¹  Jesus’ mother ³²  was there,

Yohanes 1:7

1:7 He came as a witness ³³  to testify ³⁴  about the light, so that everyone ³⁵  might believe through him.

[16:27]  ¹ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[17:1]  ² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ³ sn See Luke 6:24-26.

[1:7]  ⁴ sn The revelation of our Lord Jesus Christ refers to the Lord’s return, when he will be revealed (cf. the reference to the day of our Lord Jesus Christ in v. 8).

[1:1]  ⁵ 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]  ⁶ tc Many important mss, as well as several others (א A Ψ 1739 1881 Ï sy), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (Ì⁴⁶ B D F G 33 it). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred both because it has somewhat better attestation and because it is slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus.” As well, the later Pauline letters almost uniformly use this order in the salutations. Thus, on both external and internal grounds, “Christ Jesus” is the preferred reading here.

[4:5]  ⁷ tn Grk “time, until the Lord comes, who will bring to light.”

[4:5]  ⁸ tn Or “praise.”

[4:1]  ⁹ tn Here ἄνθρωπος (anqrwpo") is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4.a.γ).

[3:13]  ¹⁰ tc ‡ Important and early witnesses (א* A D* 81 629 lat) have ἀμήν (amhn, “amen”) at the end of this benediction, while the majority of mss, including several excellent witnesses (א² B D² F G Ψ 0278 1739 1881 Ï it sy sa), lack the particle. A decision is difficult, but in light of Paul’s habit of adding the ἀμήν to his notes of praise, even in the middle of his letters (cf. Rom 9:5; 11:36; 15:33; Gal 1:5), one might expect scribes to emulate this practice. Although a decision is difficult, it is probably best to follow the shorter reading. NA²⁷ has the particle in brackets, indicating some doubts as to its authenticity.

[3:2]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:2]  ¹² tc A variety of readings occurs in this verse. Instead of “and fellow worker for God” (καὶ συνεργὸν τοῦ θεοῦ, kai sunergon tou qeou), B has “and fellow worker” (καὶ συνεργόν); א A P Ψ 0278 6 81 629* 1241 1739 1881 2464 lat co read “and servant of God” (καὶ διάκονον τοῦ θεοῦ, kai diakonon tou qeou); D² Ï and a few versional witnesses read “and a servant of God and our fellow worker” (καὶ διάκονον τοῦ θεοῦ καὶ συνεργὸν ἡμῶν); and F G have “servant and fellow worker for God” (διάκονον καὶ συνεργὸν τοῦ θεοῦ). The reading of the text (καὶ συνεργὸν τοῦ θεοῦ) is found in D* 33 b {d m o} Ambst {Pel}. It may be argued that all readings that do not collocate συνεργόν with θεοῦ are secondary, as this is certainly the harder reading. Indeed, in only one other place in the NT are human beings said to be συνεργοὶ θεοῦ (sunergoi qeou; 1 Cor 3:9), and the simplest (though by no means the only) interpretation is that the genitive should be taken associatively (“a fellow worker in association with God”). It is difficult to account for συνεργὸν τοῦ θεοῦ here unless it is authentic because of the theological difficulty that would be easily seen in this wording. A genealogy of the readings suggests that various scribes may have deleted τοῦ θεοῦ or swapped διάκονον for συνεργόν to remove the offense. The readings of the Byzantine text and two Western mss (F G) appear to be conflations of earlier readings, but the reading of F G nevertheless indirectly supports καὶ συνεργὸν τοῦ θεοῦ since it does not remove the offense. Although the witnesses for καὶ συνεργὸν τοῦ θεοῦ are minimal, the internal evidence is quite strong in favor of this reading. With hesitation, it is adopted as authentic.

[3:2]  tn Although 1 Thess 3:2 is frequently understood to mean that Timothy is “God’s fellow worker,” such a view assumes that the genitive θεοῦ (qeou) is associative for it is related to συνεργόν (sunergon). However, a genitive of association is not required by the syntax (cf. ExSyn 130).

[1:8]  ¹³ tn Or “the word of the Lord.”

[1:8]  sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the message of the Lord” because of the focus upon the spread of the gospel evident in the passage.

[1:8]  ¹⁴ tn Grk “your faith in God has gone out.”

[1:9]  ¹⁵ tn Grk “they themselves,” referring to people in the places just mentioned.

[1:9]  ¹⁶ tn Grk “what sort of entrance we had to you” (an idiom for how someone is received).

[1:10]  ¹⁷ sn The coming wrath. This wrath is an important theme in 1 Thess 5.

[1:1]  ¹⁸ 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]  ¹⁹ map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁰ tc The majority of witnesses, including several early and important ones (א A [D] I 33 Ï bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ (apo qeou patro" Jhmwn kai kuriou Ihsou Cristou, “from God our Father and the Lord Jesus Christ”) at the end of v. 1. The more abrupt reading (“Grace and peace to you”) without this addition is supported by B F G Ψ 0278 629 1739 1881 pc lat sa. Apart from a desire to omit the redundancy of the mention of God and Christ in this verse, there is no good reason why scribes would have omitted the characteristically Pauline greeting. (Further, if this were the case, why did these same scribes overlook such an opportunity in 2 Thess 1:1-2?) On the other hand, since 1 Thessalonians is one of Paul’s earliest letters, what would become characteristic of his greetings seems to have been still in embryonic form (e.g., he does not yet call his audience “saints” [which will first be used in his address to the Corinthians], nor does he use ἐν (en) plus the dative to refer to the location of the church). Thus, the internal evidence is overwhelming in support of the shorter reading, for scribes would have been strongly motivated to rework this salutation in light of Paul’s style elsewhere. And the external evidence, though not overwhelming, is supportive of this shorter reading, found as it is in some of the best witnesses of the Alexandrian and Western texttypes.

[1:1]  tn Grk “Grace to you and peace.”

[1:7]  ²¹ tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.”

[1:7]  sn The author is not asserting that the quality of the readers’ faith is in doubt and will be proven by future trials. He declares their faith to be a present reality in v. 5 and 9, so in context v. 8 affirms that their faith is indeed genuine.

[1:7]  ²² tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.

[1:7]  ²³ tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.

[1:7]  ²⁴ tn Grk “at the revelation of Jesus Christ” (cf. v. 13).

[1:1]  ²⁵ tn Grk “Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁶ tn Or “to those living as resident aliens,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.

[1:1]  ²⁷ tn Grk “in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.

[1:1]  ²⁸ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:1]  ²⁹ tn Or “to the chosen sojourners…” On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election.

[2:1]  ³⁰ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ³¹ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ³² tn Grk “in Galilee, and Jesus’ mother.”

[1:7]  ³³ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ³⁴ tn Or “to bear witness.”

[1:7]  ³⁵ tn Grk “all.”