Deuteronomy 32:29

32:29 I wish that they were wise and could understand this,

and that they could comprehend what will happen to them.”

Deuteronomy 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

Deuteronomy 2:6

2:6 You may purchase ¹  food to eat and water to drink from them.

John 5:21

5:21 For just as the Father raises the dead and gives them life, ²  so also the Son gives life to whomever he wishes. ³ 

John 11:25-26

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ⁴  even if he dies, 11:26 and the one who lives and believes in me will never die. ⁵  Do you believe this?”

Acts 26:8

26:8 Why do you people ⁶  think ⁷  it is unbelievable ⁸  that ⁹  God raises the dead?

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ¹⁰  He is our father ¹¹  in the presence of God whom he believed – the God who ¹²  makes the dead alive and summons the things that do not yet exist as though they already do. ¹³ 

Romans 4:2

4:2 For if Abraham was declared righteous ¹⁴  by the works of the law, he has something to boast about – but not before God.

Colossians 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹⁵  have not ceased praying for you and asking God ¹⁶  to fill ¹⁷  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ¹⁸  worthily of the Lord and please him in all respects ¹⁹  – bearing fruit in every good deed, growing in the knowledge of God,

Hebrews 11:19

11:19 and he reasoned ²⁰  that God could even raise him from the dead, and in a sense ²¹  he received him back from there.

[2:6]  ¹ tn Heb includes “with silver.”

[5:21]  ² tn Grk “and makes them live.”

[5:21]  ³ tn Grk “the Son makes whomever he wants to live.”

[11:25]  ⁴ tn That is, will come to life.

[11:26]  ⁵ tn Grk “will never die forever.”

[26:8]  ⁶ tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  ⁷ tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  ⁸ tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  ⁹ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[4:17]  ¹⁰ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ¹¹ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ¹² tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ¹³ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[4:2]  ¹⁴ tn Or “was justified.”

[1:9]  ¹⁵ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ¹⁶ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹⁷ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ¹⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[11:19]  ²⁰ tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ²¹ tn Grk “in/by a symbol.”