1 Peter 1:3-4

New Birth to Joy and Holiness

1:3 Blessed be ¹  the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead, 1:4 that is, ²  into ³  an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you,

Colossians 1:5

1:5 Your faith and love have arisen ⁴  from the hope laid up ⁵  for you in heaven, which you have heard about in the message of truth, the gospel ⁶ 

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ⁷  without shifting ⁸  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 ⁹  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁰ 

Hebrews 3:6

3:6 But Christ ¹¹  is faithful as a son over God’s ¹²  house. We are of his house, ¹³  if in fact we hold firmly ¹⁴  to our confidence and the hope we take pride in. ¹⁵ 

Hebrews 6:1

6:1 Therefore we must progress beyond ¹⁶  the elementary ¹⁷  instructions about Christ ¹⁸  and move on ¹⁹  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 6:18-19

6:18 so that we who have found refuge in him ²⁰  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, ²¹ 

[1:3]  ¹ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author’s style come into play. At this point the author is describing the reality of believers’ salvation and will soon explain believers’ necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term “blessed” in the sense “worthy of praise” as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3; Eph 1:3.

[1:4]  ² tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.

[1:4]  ³ tn Grk “into,” continuing the description of v. 3 without an “and.”

[1:5]  ⁴ 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]  ⁵ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁶ 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]  ⁷ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁸ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:27]  ⁹ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:2]  ¹⁰ tn Grk “before eternal ages.”

[3:6]  ¹¹ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ¹² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ¹³ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹⁴ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ¹⁵ tn Grk “the pride of our hope.”

[6:1]  ¹⁶ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹⁷ tn Or “basic.”

[6:1]  ¹⁸ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹⁹ tn Grk “leaving behind…let us move on.”

[6:18]  ²⁰ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:19]  ²¹ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.