Genesis 41:42

41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen ¹  clothes and put a gold chain around his neck.

Esther 3:10

3:10 So the king removed his signet ring ²  from his hand and gave it to Haman the son of Hammedatha, the Agagite, who was hostile toward the Jews.

Esther 8:2

8:2 The king then removed his signet ring (the very one he had taken back from Haman) and gave it to Mordecai. And Esther designated Mordecai to be in charge of Haman’s estate.

Romans 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ³  but you received the Spirit of adoption, ⁴  by whom ⁵  we cry, “Abba, Father.”

Galatians 4:5-6

4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ⁶  4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ⁷  “Abba! ⁸  Father!”

Ephesians 1:13-14

1:13 And when ⁹  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ¹⁰  – you were marked with the seal ¹¹  of the promised Holy Spirit, ¹²  1:14 who is the down payment ¹³  of our inheritance, until the redemption of God’s own possession, ¹⁴  to the praise of his glory.

Revelation 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ¹⁵  I will give him some of the hidden manna, and I will give him a white ¹⁶  stone, ¹⁷  and on that stone will be written a new name that no one can understand ¹⁸  except the one who receives it.’

¹ tn The Hebrew word שֵׁשׁ (shesh) is an Egyptian loanword that describes the fine linen robes that Egyptian royalty wore. The clothing signified Joseph’s rank.

² sn Possessing the king’s signet ring would enable Haman to act with full royal authority. The king’s ring would be used to impress the royal seal on edicts, making them as binding as if the king himself had enacted them.

³ tn Grk “slavery again to fear.”

⁴ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

⁵ tn Or “in that.”

⁶ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

⁷ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

⁸ tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).

⁹ tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

¹⁰ tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.

¹¹ tn Or “you were sealed.”

¹² tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

¹³ tn Or “first installment,” “pledge,” “deposit.”

¹⁴ tn Grk “the possession.”

¹⁵ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

¹⁶ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

¹⁷ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

¹⁸ tn Or “know”; for the meaning “understand” see L&N 32.4.