Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ¹  without shifting ²  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 ³  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Acts 23:6

23:6 Then when Paul noticed ⁴  that part of them were Sadducees ⁵  and the others Pharisees, ⁶  he shouted out in the council, ⁷  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ⁸  of the dead!”

Acts 24:15

24:15 I have ⁹  a hope in God (a hope ¹⁰  that ¹¹  these men ¹²  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ¹³ 

Acts 26:6-7

26:6 And now I stand here on trial ¹⁴  because of my hope in the promise made by God to our ancestors, ¹⁵  26:7 a promise ¹⁶  that our twelve tribes hope to attain as they earnestly serve God ¹⁷  night and day. Concerning this hope the Jews are accusing me, ¹⁸  Your Majesty! ¹⁹ 

Acts 26:1

Paul Offers His Defense

26:1 So Agrippa ²⁰  said to Paul, “You have permission ²¹  to speak for yourself.” Then Paul held out his hand ²²  and began his defense: ²³ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²⁴ 

Colossians 1:19

1:19 For God ²⁵  was pleased to have all his ²⁶  fullness dwell ²⁷  in the Son ²⁸ 

Galatians 5:5

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

Ephesians 1:18-19

1:18 – since the eyes of your ²⁹  heart have been enlightened ³⁰  – so that you may know what is the hope of his calling, ³¹  what is the wealth of his glorious ³²  inheritance in the saints, 1:19 and what is the incomparable ³³  greatness of his power toward ³⁴  us who believe, as displayed in ³⁵  the exercise of his immense strength. ³⁶ 

Ephesians 1:2

1:2 Grace and peace to you ³⁷  from God our Father and the Lord Jesus Christ!

Ephesians 2:16

2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ³⁸ 

Hebrews 7:19

7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God.

Hebrews 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ³⁹ 

Hebrews 3:15

3:15 As it says, ⁴⁰  “Oh, that today you would listen as he speaks! ⁴¹  Do not harden your hearts as in the rebellion.” ⁴² 

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ⁴³  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁴⁴ 

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!

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

[1:23]  ² tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:27]  ³ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[23:6]  ⁴ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ⁵ sn See the note on Sadducees in 4:1.

[23:6]  ⁶ sn See the note on Pharisee in 5:34.

[23:6]  ⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ⁸ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[24:15]  ⁹ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ¹⁰ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ¹¹ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ¹² tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ¹³ tn Or “the unjust.”

[26:6]  ¹⁴ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[26:7]  ¹⁶ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ¹⁷ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ¹⁸ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ¹⁹ tn Grk “O King!”

[26:1]  ²⁰ sn See the note on King Agrippa in 25:13.

[26:1]  ²¹ tn Grk “It is permitted for you.”

[26:1]  ²² tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ²³ tn Or “and began to speak in his own defense.”

[1:13]  ²⁴ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:19]  ²⁵ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ²⁶ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ²⁷ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ²⁸ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:18]  ²⁹ tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì⁴⁶ B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.

[1:18]  ³⁰ tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.

[1:18]  ³¹ tn Or “the hope to which he has called you.”

[1:18]  ³² tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”

[1:19]  ³³ tn Or “immeasurable, surpassing”

[1:19]  ³⁴ tn Or “for, to”

[1:19]  ³⁵ tn Grk “according to.”

[1:19]  ³⁶ tn Grk “according to the exercise of the might of his strength.”

[1:2]  ³⁷ tn Grk “Grace to you and peace.”

[2:16]  ³⁸ tn Grk “by killing the hostility in himself.”

[7:1]  ³⁹ sn A series of quotations from Gen 14:17-19.

[3:15]  ⁴⁰ tn Grk “while it is said.”

[3:15]  ⁴¹ tn Grk “today if you hear his voice.”

[3:15]  ⁴² sn A quotation from Ps 95:7b-8.

[3:1]  ⁴³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ⁴⁴ tn Grk “of our confession.”