Daniel 8:26

8:26 The vision of the evenings and mornings that was told to you is correct. ¹  But you should seal up the vision, for it refers to a time many days from now.”

Daniel 10:1

An Angel Appears to Daniel

10:1 ² In the third ³  year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war. ⁴  He understood the message and gained insight by the vision.

Daniel 10:21

10:21 However, I will first tell you what is written in a dependable book. ⁵  (There is no one who strengthens me against these princes, ⁶  except Michael your ⁷  prince.

Proverbs 22:21

22:21 to show you true and reliable words, ⁸ 

so that you may give accurate answers ⁹  to those who sent you?

Amos 3:7

3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.

John 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ¹⁰ 

John 18:37-38

18:37 Then Pilate said, ¹¹  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ¹²  my voice.” 18:38 Pilate asked, ¹³  “What is truth?” ¹⁴ 

When he had said this he went back outside to the Jewish leaders ¹⁵  and announced, ¹⁶  “I find no basis for an accusation ¹⁷  against him.

Revelation 21:5

21:5 And the one seated on the throne said: “Look! I am making all things new!” Then ¹⁸  he said to me, “Write it down, ¹⁹  because these words are reliable ²⁰  and true.”

[8:26]  ¹ tn Heb “truth.”

[10:1]  ² sn This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12. The traditional chapter divisions to some extent obscure the relationship of these chapters.

[10:1]  ³ tc The LXX has “first.”

[10:1]  ⁴ tn The meaning of the Hebrew word צָבָא (tsava’) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16–11:1.

[10:21]  ⁵ tn Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. NIV, NCV, TEV, CEV, NLT), although the NAB’s rendering “the truthful book” regards “truth” as an attributive adjective, as does the present translation.

[10:21]  ⁶ tn The word “princes” is supplied for clarity.

[10:21]  ⁷ tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.

[22:21]  ⁸ tn Heb “to cause you to know the truth of words of truth” (NASB similar).

[22:21]  ⁹ tn Heb “to return true words”; NAB “a dependable report”; NIV “sound answers.”

[10:35]  ¹⁰ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[18:37]  ¹¹ tn Grk “said to him.”

[18:37]  ¹² tn Or “obeys”; Grk “hears.”

[18:38]  ¹³ tn Grk “Pilate said.”

[18:38]  ¹⁴ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ¹⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ¹⁶ tn Grk “said to them.”

[18:38]  ¹⁷ tn Grk “find no cause.”

[21:5]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[21:5]  ¹⁹ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:5]  ²⁰ tn Grk “faithful.”