Romans 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ¹  in the hope of God’s glory.

Romans 12:12

12:12 Rejoice in hope, endure in suffering, persist in prayer.

Romans 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ²  so that you may abound in hope by the power of the Holy Spirit.

Psalms 33:18

33:18 Look, the Lord takes notice of his loyal followers, ³ 

those who wait for him to demonstrate his faithfulness ⁴ 

Psalms 33:22

33:22 May we experience your faithfulness, O Lord, ⁵ 

for ⁶  we wait for you.

Psalms 146:5

146:5 How blessed is the one whose helper is the God of Jacob,

whose hope is in the Lord his God,

Proverbs 14:32

14:32 The wicked will be thrown down in his trouble, ⁷ 

but the righteous have refuge ⁸  even in the threat of death. ⁹ 

Jeremiah 17:7

17:7 My blessing is on those people who trust in me,

who put their confidence in me. ¹⁰ 

Zechariah 9:12

9:12 Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you.

Zechariah 9:1

The Coming of the True King

9:1 An oracle of the word of the Lord concerning the land of Hadrach, ¹¹  with its focus on Damascus: ¹² 

The eyes of all humanity, ¹³  especially of the tribes of Israel, are toward the Lord,

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁴ 

Galatians 5:5

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness.

Colossians 1:5

1:5 Your faith and love have arisen ¹⁵  from the hope laid up ¹⁶  for you in heaven, which you have heard about in the message of truth, the gospel ¹⁷ 

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ¹⁸  without shifting ¹⁹  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Colossians 1:27

1:27 God wanted to make known to them the glorious ²⁰  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 1:1

Salutation

1:1 From Paul, ²¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:8

1:8 who also told us of your love in the Spirit.

Colossians 1:2

1:2 to the saints, the faithful ²²  brothers and sisters ²³  in Christ, at Colossae. Grace and peace to you ²⁴  from God our Father! ²⁵ 

Colossians 2:16

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days –

Titus 2:11-13

2:11 For the grace of God has appeared, bringing salvation to all people. ²⁶  2:12 It trains us ²⁷  to reject godless ways ²⁸  and worldly desires and to live self-controlled, upright, and godly lives in the present age, 2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ²⁹  of our great God and Savior, Jesus Christ. ³⁰ 

Hebrews 6:18-19

6:18 so that we who have found refuge in him ³¹  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ³² 

Hebrews 6:1

6:1 Therefore we must progress beyond ³³  the elementary ³⁴  instructions about Christ ³⁵  and move on ³⁶  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 1:3

1:3 The Son is ³⁷  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ³⁸  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³⁹ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁴⁰  in various portions ⁴¹  and in various ways ⁴²  to our ancestors ⁴³  through the prophets,

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁴⁴  in various portions ⁴⁵  and in various ways ⁴⁶  to our ancestors ⁴⁷  through the prophets,

Hebrews 3:3

3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself!

[5:2]  ¹ tn Or “exult, boast.”

[15:13]  ² tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[33:18]  ³ tn Heb “look, the eye of the Lord [is] toward the ones who fear him.” The expression “the eye…[is] toward” here indicates recognition and the bestowing of favor. See Ps 34:15. The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.

[33:18]  ⁴ tn Heb “for the ones who wait for his faithfulness.”

[33:22]  ⁵ tn Heb “let your faithfulness, O Lord, be on us.”

[33:22]  ⁶ tn Or “just as.”

[14:32]  ⁷ tn The prepositional phrase must be “in his time of trouble” (i.e., when catastrophe comes). Cf. CEV “In times of trouble the wicked are destroyed.” A wicked person has nothing to fall back on in such times.

[14:32]  ⁸ sn The righteous have hope in a just retribution – they have a place of safety even in death.

[14:32]  ⁹ tc The LXX reads this as “in his integrity,” as if it were בְּתוּמּוֹ (bÿtumo) instead of “in his death” (בְּמוֹתוֹ, bÿmoto). The LXX is followed by some English versions (e.g., NAB “in his honesty,” NRSV “in their integrity,” and TEV “by their integrity”).

[17:7]  ¹⁰ tn Heb “Blessed is the person who trusts in the Lord, and whose confidence is in the Lord.” However, because this is a statement of the Lord and the translation chooses to show that the blessing comes from him, the first person is substituted for the divine name.

[9:1]  ¹¹ sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).

[9:1]  ¹² tn Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” (מְנֻחָתוֹ, mÿnukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord” is finding its resting place, that is, its focus in or on Damascus.

[9:1]  ¹³ tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. NIV, NLT).

[1:13]  ¹⁴ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:5]  ¹⁵ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ¹⁶ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹⁷ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:23]  ¹⁸ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹⁹ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:27]  ²⁰ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ²² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁴ tn Or “Grace to you and peace.”

[1:2]  ²⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:11]  ²⁶ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ²⁷ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ²⁸ tn Grk “ungodliness.”

[2:13]  ²⁹ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ³⁰ 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.

[6:18]  ³¹ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:19]  ³² sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[6:1]  ³³ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ³⁴ tn Or “basic.”

[6:1]  ³⁵ tn Grk “the message of the beginning of Christ.”

[6:1]  ³⁶ tn Grk “leaving behind…let us move on.”

[1:3]  ³⁷ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ³⁸ tn Grk “by the word of his power.”

[1:3]  ³⁹ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:1]  ⁴⁰ tn Or “spoke formerly.”

[1:1]  ⁴¹ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁴² tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁴³ tn Grk “to the fathers.”

[1:1]  ⁴⁴ tn Or “spoke formerly.”

[1:1]  ⁴⁵ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁴⁶ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁴⁷ tn Grk “to the fathers.”