Galatians 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ¹  so that we could receive the promise of the Spirit by faith.

Galatians 3:17

3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, ²  so as to invalidate the promise.

Galatians 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ³  heirs according to the promise.

Romans 4:11-16

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ⁴  so that he would become ⁵  the father of all those who believe but have never been circumcised, ⁶  that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, ⁷  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ⁸ 

4:13 For the promise ⁹  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith. 4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ¹⁰  4:15 For the law brings wrath, because where there is no law there is no transgression ¹¹  either. 4:16 For this reason it is by faith so that it may be by grace, ¹²  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ¹³  who is the father of us all

Romans 5:20-21

5:20 Now the law came in ¹⁴  so that the transgression ¹⁵  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ¹⁶  in the hope of God’s glory.

Romans 1:1

Salutation

1:1 From Paul, ¹⁷  a slave ¹⁸  of Christ Jesus, ¹⁹  called to be an apostle, ²⁰  set apart for the gospel of God. ²¹ 

Hebrews 6:13-17

6:13 Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself, 6:14 saying, “Surely I will bless you greatly and multiply your descendants abundantly.” ²²  6:15 And so by persevering, Abraham ²³  inherited the promise. 6:16 For people ²⁴  swear by something greater than themselves, ²⁵  and the oath serves as a confirmation to end all dispute. ²⁶  6:17 In the same way ²⁷  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ²⁸  and so he intervened with an oath,

Hebrews 9:15

9:15 And so he is the mediator ²⁹  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ³⁰  since he died ³¹  to set them free from the violations committed under the first covenant.

Hebrews 9:2

9:2 For a tent was prepared, the outer one, ³²  which contained ³³  the lampstand, the table, and the presentation of the loaves; this ³⁴  is called the holy place.

Hebrews 1:4

1:4 Thus he became ³⁵  so far better than the angels as ³⁶  he has inherited a name superior to theirs.

Hebrews 1:2

1:2 in these last days he has spoken to us in a son, ³⁷  whom he appointed heir of all things, and through whom he created the world. ³⁸ 

Hebrews 3:13

3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ³⁹  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁴⁰ 

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 5:11-13

The Need to Move on to Maturity

5:11 On this topic we have much to say ⁴¹  and it is difficult to explain, since you have become sluggish ⁴²  in hearing. 5:12 For though you should in fact be teachers by this time, ⁴³  you need someone to teach you the beginning elements of God’s utterances. ⁴⁴  You have gone back to needing ⁴⁵  milk, not ⁴⁶  solid food. 5:13 For everyone who lives on milk is inexperienced in the message of righteousness, because he is an infant.

[3:14]  ¹ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[3:17]  ² tc Most mss (D F G I 0176 0278 Ï it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in Ì⁴⁶ א A B C P Ψ 6 33 81 1175 1739 1881 2464 pc co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [ei" Criston] rather than ἐν Χριστῷ [en Cristw]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists.

[3:29]  ³ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[4:11]  ⁴ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁵ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁶ tn Grk “through uncircumcision.”

[4:12]  ⁷ tn Grk “the father of circumcision.”

[4:12]  ⁸ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[4:13]  ⁹ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[4:14]  ¹⁰ tn Grk “rendered inoperative.”

[4:15]  ¹¹ tn Or “violation.”

[4:16]  ¹² tn Grk “that it might be according to grace.”

[4:16]  ¹³ tn Grk “those who are of the faith of Abraham.”

[5:20]  ¹⁴ tn Grk “slipped in.”

[5:20]  ¹⁵ tn Or “trespass.”

[5:2]  ¹⁶ tn Or “exult, boast.”

[1:1]  ¹⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁸ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹⁹ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ²⁰ tn Grk “a called apostle.”

[1:1]  ²¹ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[6:14]  ²² tn Grk “in blessing I will bless you and in multiplying I will multiply you,” the Greek form of a Hebrew idiom showing intensity.

[6:15]  ²³ tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

[6:16]  ²⁴ tn The plural Greek term ἄνθρωποι (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

[6:16]  ²⁵ tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ²⁶ tn Grk “the oath for confirmation is an end of all dispute.”

[6:17]  ²⁷ tn Grk “in which.”

[6:17]  ²⁸ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[9:15]  ²⁹ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ³⁰ tn Grk “the promise of the eternal inheritance.”

[9:15]  ³¹ tn Grk “a death having occurred.”

[9:2]  ³² tn Grk “the first,” in order of approach in the ritual.

[9:2]  ³³ tn Grk “in which [were].”

[9:2]  ³⁴ tn Grk “which,” describing the outer tent.

[1:4]  ³⁵ tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

[1:4]  ³⁶ tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

[1:2]  ³⁷ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ³⁸ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[3:1]  ³⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ⁴⁰ tn Grk “of our confession.”

[5:11]  ⁴¹ tn Grk “concerning which the message for us is great.”

[5:11]  ⁴² tn Or “dull.”

[5:12]  ⁴³ tn Grk “because of the time.”

[5:12]  ⁴⁴ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ⁴⁵ tn Grk “you have come to have a need for.”

[5:12]  ⁴⁶ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.