Discovery Box2 Corinthians 1:24
Context1:24 I do not mean that we rule over your faith, but we are workers with you for your joy, because by faith you stand firm. 1
2 Corinthians 4:18
Context4:18 because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal.
Deuteronomy 12:9
Context12:9 for you have not yet come to the final stop 2 and inheritance the Lord your God is giving you.
Romans 8:24-25
Context8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. 3
Romans 8:1
Context8:1 There is therefore now no condemnation for those who are in Christ Jesus. 4
Colossians 1:12
Context1:12 giving thanks to the Father who has qualified you to share 5 in the saints’ 6 inheritance in the light.
Galatians 2:20
Context2:20 I have been crucified with Christ, 7 and it is no longer I who live, but Christ lives in me. So 8 the life I now live in the body, 9 I live because of the faithfulness of the Son of God, 10 who loved me and gave himself for me.
Hebrews 10:38
Context10:38 But my righteous one will live by faith, and if he shrinks back, I 11 take no pleasure in him. 12
Hebrews 11:1-27
Context11:1 Now faith is being sure of what we hope for, being convinced of what we do not see. 11:2 For by it the people of old 13 received God’s commendation. 14 11:3 By faith we understand that the worlds 15 were set in order at God’s command, 16 so that the visible has its origin in the invisible. 17 11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith 18 he was commended as righteous, because God commended him for his offerings. And through his faith 19 he still speaks, though he is dead. 11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God. 11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him. 11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard 20 constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.
11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going. 11:9 By faith he lived as a foreigner 21 in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs 22 of the same promise. 11:10 For he was looking forward to the city with firm foundations, 23 whose architect and builder is God. 11:11 By faith, even though Sarah herself was barren and he was too old, 24 he received the ability to procreate, 25 because he regarded the one who had given the promise to be trustworthy. 11:12 So in fact children 26 were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand 27 on the seashore. 28 11:13 These all died in faith without receiving the things promised, 29 but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners 30 on the earth. 11:14 For those who speak in such a way make it clear that they are seeking a homeland. 11:15 In fact, if they had been thinking of the land that they had left, they would have had opportunity to return. 11:16 But as it is, 31 they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them. 11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, 32 yet he was ready to offer up 33 his only son. 11:18 God had told him, “Through Isaac descendants will carry on your name,” 34 11:19 and he reasoned 35 that God could even raise him from the dead, and in a sense 36 he received him back from there. 11:20 By faith also Isaac blessed Jacob and Esau concerning the future. 11:21 By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. 37 11:22 By faith Joseph, at the end of his life, 38 mentioned the exodus of the sons of Israel 39 and gave instructions about his burial. 40
11:23 By faith, when Moses was born, his parents hid him 41 for three months, because they saw the child was beautiful and they were not afraid of the king’s edict. 11:24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter, 11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure. 11:26 He regarded abuse suffered for Christ 42 to be greater wealth than the treasures of Egypt, for his eyes were fixed on 43 the reward. 11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible.
Hebrews 11:1
Context11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.
Hebrews 1:8
Context1:8 but of 44 the Son he says, 45
“Your throne, O God, is forever and ever, 46
and a righteous scepter 47 is the scepter of your kingdom.
Hebrews 5:9
Context5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,
[1:24] 1 tn Or “because you stand firm in the faith.”
[8:25] 3 tn Or “perseverance.”
[8:1] 4 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.
[1:12] 5 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
[1:12] 6 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
[2:20] 7 tn Both the NA27/UBS4 Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.
[2:20] 8 tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.
[2:20] 10 tc A number of important witnesses (Ì46 B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of
[10:38] 12 sn A quotation from Hab 2:4.
[11:2] 13 tn Or “the elders,” “the ancients.”
[11:2] 14 tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.
[11:3] 15 tn Grk “ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 1:2 for same usage.
[11:3] 16 tn Grk “by God’s word.”
[11:3] 17 sn The Greek phrasing emphasizes this point by negating the opposite: “so that what is seen did not come into being from things that are visible.”
[11:4] 18 tn Or “through his sacrifice”; Grk “through which.”
[11:4] 19 tn Or “through his sacrifice”; Grk “through it.”
[11:7] 20 tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”
[11:9] 21 tn Or “settled as a resident alien.”
[11:9] 22 tn Or “heirs with him.”
[11:10] 23 tn Grk “that has foundations.”
[11:11] 24 tn Grk “past the time of maturity.”
[11:11] 25 tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”
[11:12] 26 tn Grk “these”; in the translation the referent (children) has been specified for clarity.
[11:12] 27 tn Grk a collective “the sand.”
[11:12] 28 sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).
[11:13] 29 tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.
[11:13] 30 tn Or “sojourners.”
[11:17] 32 tn Here “received the promises” refers to the pledges themselves, not to the things God promised.
[11:17] 33 tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.
[11:18] 34 tn Grk “in Isaac seed will be named for you.”
[11:19] 35 tn Grk “having reasoned,” continuing the ideas of v. 17.
[11:19] 36 tn Grk “in/by a symbol.”
[11:21] 37 tn Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).
[11:22] 38 tn Grk “coming to an end,” “dying.”
[11:22] 39 sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.
[11:22] 40 tn Grk “about his bones,” which refers by metonymy to the disposition of his bones, i.e., his burial.
[11:23] 41 tn Grk “Moses, when he was born, was hidden by his parents.”
[11:26] 42 tn Grk “the abuse [or ‘reproach’] of Christ.”
[11:26] 43 tn Grk “he was looking away to.”
[1:8] 45 tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.
[1:8] 46 tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.
[1:8] 47 tn Grk “the righteous scepter,” but used generically.
