15 For you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption, by whom we cry, “Abba, Father.” 16 The Spirit himself bears witness to our spirit that we are God’s children. 17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ)—if indeed we suffer with him so we may also be glorified with him. 18 For I consider that our present sufferings cannot even be compared to the coming glory that will be revealed to us. 19 For the creation eagerly waits for the revelation of the sons of God. 20 For the creation was subjected to futility—not willingly but because of God who subjected it—in hope
2 Baruch 15:8Syriac Apocalypse of Baruch
5 Man would not rightly have understood My judgement, unless he had accepted the law, and I had instructed him in understanding. 6 But now, because he transgressed wittingly, yea, just on this ground that he wot (thereof), he shall be tormented. 7 And as regards what thou didst say touching the righteous, that on account of them has this world come, so also again shall that, which is to come, come on their account. 8 For this world is to them a strife and a labour with much trouble; and that accordingly which is to come, a crown with great glory.'
Notes and References
"... Romans 8:18–23 brings Paul’s views on the corruption of creation and the hope of a new creation into sharper focus. Whereas in 1:18–25, Paul speaks from the perspective of the “eschatological present”—“the wrath of God is [now being] revealed” (1:18) in light of the Christ-event in 8:18–23, Paul is contrasting the sufferings of the present moment (τοῦ νῦν καιροῦ) with “the glory about to be revealed to us” (τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς) in the parousia (8:18) ... in 2 Baruch, “glory” is primarily ascribed to God, and once to Zion (11:1), but there is a lengthy description of the general resurrection (50:1–52:7) in which the terms “glory” and “glorify” are extended to the righteous (There is one other passage in 2 Baruch associating the righteous with glory: in 2 Baruch 15:7–8, contrasting the present world with the world to come, the world to come is said to be for the sake of the righteous, for whom it will be “a crown in great glory.”) ..."
Hogan, Karina M. "The Apocalyptic Eschatology of Romans" in Stuckenbruck, Loren T. (ed.) The Jewish Apocalyptic Tradition and the Shaping of New Testament Thought (pp. 155-174) Fortress Press, 2017
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