1 Corinthians 1:8

1:8 He ¹  will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ.

Philippians 1:6

1:6 For I am sure of this very thing, ²  that the one ³  who began a good work in ⁴  you will perfect it ⁵  until the day of Christ Jesus.

Philippians 1:10

1:10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ,

Philippians 1:1

Salutation

1:1 From Paul ⁶  and Timothy, slaves ⁷  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁸  with the overseers ⁹  and deacons.

Philippians 3:13

3:13 Brothers and sisters, ¹⁰  I do not consider myself to have attained this. Instead I am single-minded: ¹¹  Forgetting the things that are behind and reaching out for the things that are ahead,

Philippians 1:23

1:23 I feel torn between the two, ¹²  because I have a desire to depart and be with Christ, which is better by far,

Philippians 1:2

1:2 Grace and peace to you ¹³  from God our Father and the Lord Jesus Christ!

Philippians 2:1-2

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ¹⁴  any affection or mercy, ¹⁵  2:2 complete my joy and be of the same mind, ¹⁶  by having the same love, being united in spirit, ¹⁷  and having one purpose.

Philippians 4:1

Christian Practices

4:1 So then, my brothers and sisters, ¹⁸  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ¹⁹  of our great God and Savior, Jesus Christ. ²⁰ 

Hebrews 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ²¹  to those who eagerly await him he will appear a second time, not to bear sin ²²  but to bring salvation. ²³ 

Hebrews 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ²⁴  in fact, had regulations for worship and its earthly sanctuary.

Hebrews 1:7

1:7 And he says ²⁵  of the angels, “He makes ²⁶  his angels spirits and his ministers a flame of fire,” ²⁷ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ²⁸  in various portions ²⁹  and in various ways ³⁰  to our ancestors ³¹  through the prophets,

Hebrews 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ³²  house. ³³ 

Revelation 1:7

1:7 (Look! He is returning with the clouds, ³⁴ 

and every eye will see him,

even ³⁵  those who pierced him, ³⁶ 

and all the tribes ³⁷  on the earth will mourn because ³⁸  of him.

This will certainly come to pass! ³⁹  Amen.) ⁴⁰ 

[1:8]  ¹ tn Grk “who,” referring to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ² tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ³ tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ⁴ tn Or “among.”

[1:6]  ⁵ tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.

[1:1]  ⁶ 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]  ⁷ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁸ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁹ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[3:13]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:13]  ¹¹ tn Grk “But this one thing (I do).”

[1:23]  ¹² tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:2]  ¹³ tn Grk “Grace to you and peace.”

[2:1]  ¹⁴ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ¹⁵ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[2:2]  ¹⁶ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ¹⁷ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[4:1]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[2:13]  ¹⁹ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ²⁰ 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]  ²¹ sn An allusion to Isa 53:12.

[9:28]  ²² 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]  ²³ 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]  ²⁴ 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.

[1:7]  ²⁵ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ²⁶ tn Grk “He who makes.”

[1:7]  ²⁷ sn A quotation from Ps 104:4.

[1:1]  ²⁸ tn Or “spoke formerly.”

[1:1]  ²⁹ 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]  ³⁰ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ³¹ tn Grk “to the fathers.”

[3:2]  ³² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ³³ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[1:7]  ³⁴ sn An allusion to Dan 7:13.

[1:7]  ³⁵ tn Here καί (kai) was translated as ascensive.

[1:7]  ³⁶ sn An allusion to Zech 12:10.

[1:7]  ³⁷ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ³⁸ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ³⁹ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ⁴⁰ sn These lines are placed in parentheses because they form an aside to the main argument.