Roma 8:19

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

Roma 8:25

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

Lukas 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.

Filipi 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.

Filipi 3:2

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

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ⁸  of our great God and Savior, Jesus Christ. ⁹ 

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹⁰  to those who eagerly await him he will appear a second time, not to bear sin ¹¹  but to bring salvation. ¹² 

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ¹³  in fact, had regulations for worship and its earthly sanctuary.

Yohanes 3:2

3:2 came to Jesus ¹⁴  at night ¹⁵  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ¹⁶  that you do unless God is with him.”

[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.”

[2:13]  ⁸ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ⁹ 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]  ¹⁰ sn An allusion to Isa 53:12.

[9:28]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ¹⁵ tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ¹⁶ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.