Galatians 3:5

3:5 Does God then give ¹  you the Spirit and work miracles among you by your doing the works of the law ²  or by your believing what you heard? ³ 

Galatians 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ⁴  so that we could receive the promise of the Spirit by faith.

Acts 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ⁵  in the name of Jesus Christ ⁶  for ⁷  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁸ 

Acts 8:15

8:15 These two ⁹  went down and prayed for them so that they would receive the Holy Spirit.

Acts 10:44-47

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ¹⁰  all those who heard the message. ¹¹  10:45 The ¹²  circumcised believers ¹³  who had accompanied Peter were greatly astonished ¹⁴  that ¹⁵  the gift of the Holy Spirit ¹⁶  had been poured out ¹⁷  even on the Gentiles, 10:46 for they heard them speaking in tongues and praising ¹⁸  God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ¹⁹  can he?” ²⁰ 

Acts 11:15-18

11:15 Then as I began to speak, the Holy Spirit fell on ²¹  them just as he did ²²  on us at the beginning. ²³  11:16 And I remembered the word of the Lord, ²⁴  as he used to say, ²⁵  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ²⁶  11:17 Therefore if God ²⁷  gave them the same gift ²⁸  as he also gave us after believing ²⁹  in the Lord Jesus Christ, ³⁰  who was I to hinder ³¹  God?” 11:18 When they heard this, ³²  they ceased their objections ³³  and praised ³⁴  God, saying, “So then, God has granted the repentance ³⁵  that leads to life even to the Gentiles.” ³⁶ 

Acts 15:8

15:8 And God, who knows the heart, ³⁷  has testified ³⁸  to them by giving them the Holy Spirit just as he did to us, ³⁹ 

Acts 19:2-6

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁴⁰  They replied, ⁴¹  “No, we have not even ⁴²  heard that there is a Holy Spirit.” 19:3 So Paul ⁴³  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ⁴⁴  19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ⁴⁵  that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed ⁴⁶  his hands on them, the Holy Spirit came ⁴⁷  upon them, and they began to speak ⁴⁸  in tongues and to prophesy. ⁴⁹ 

Acts 19:1

Disciples of John the Baptist at Ephesus

19:1 While ⁵⁰  Apollos was in Corinth, ⁵¹  Paul went through the inland ⁵²  regions ⁵³  and came to Ephesus. ⁵⁴  He ⁵⁵  found some disciples there ⁵⁶ 

Colossians 1:7-13

1:7 You learned the gospel ⁵⁷  from Epaphras, our dear fellow slave ⁵⁸  – a ⁵⁹  faithful minister of Christ on our ⁶⁰  behalf – 1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁶¹  have not ceased praying for you and asking God ⁶²  to fill ⁶³  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁶⁴  worthily of the Lord and please him in all respects ⁶⁵  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ⁶⁶  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ⁶⁷  in the saints’ ⁶⁸  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁶⁹ 

Colossians 1:2

1:2 to the saints, the faithful ⁷⁰  brothers and sisters ⁷¹  in Christ, at Colossae. Grace and peace to you ⁷²  from God our Father! ⁷³ 

Colossians 1:4

1:4 since ⁷⁴  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Ephesians 1:13-14

1:13 And when ⁷⁵  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ⁷⁶  – you were marked with the seal ⁷⁷  of the promised Holy Spirit, ⁷⁸  1:14 who is the down payment ⁷⁹  of our inheritance, until the redemption of God’s own possession, ⁸⁰  to the praise of his glory.

Hebrews 2:4

2:4 while God confirmed their witness ⁸¹  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ⁸²  according to his will.

Hebrews 6:4

6:4 For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit,

Hebrews 6:1

6:1 Therefore we must progress beyond ⁸³  the elementary ⁸⁴  instructions about Christ ⁸⁵  and move on ⁸⁶  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 1:12

1:12 and like a robe you will fold them up

and like a garment ⁸⁷  they will be changed,

but you are the same and your years will never run out.” ⁸⁸ 

[3:5]  ¹ tn Or “provide.”

[3:5]  ² tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ³ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[3:14]  ⁴ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[2:38]  ⁵ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  ⁷ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ⁸ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[8:15]  ⁹ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[10:44]  ¹⁰ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ¹¹ tn Or “word.”

[10:45]  ¹² tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:45]  ¹³ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ¹⁴ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ¹⁵ tn Or “because.”

[10:45]  ¹⁶ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ¹⁷ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[10:46]  ¹⁸ tn Or “extolling,” “magnifying.”

[10:47]  ¹⁹ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ²⁰ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[11:15]  ²¹ tn Or “came down on.”

[11:15]  ²² tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ²³ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[11:16]  ²⁴ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ²⁵ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ²⁶ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ²⁷ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ²⁸ sn That is, the same gift of the Holy Spirit.

[11:17]  ²⁹ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ³⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ³¹ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:18]  ³² tn Grk “these things.”

[11:18]  ³³ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ³⁴ tn Or “glorified.”

[11:18]  ³⁵ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ³⁶ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[15:8]  ³⁷ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ³⁸ tn Or “has borne witness.”

[15:8]  ³⁹ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[19:2]  ⁴⁰ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁴¹ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁴² tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3]  ⁴³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ⁴⁴ tn Grk “they said.”

[19:4]  ⁴⁵ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:6]  ⁴⁶ tn Or “laid.”

[19:6]  ⁴⁷ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ⁴⁸ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁴⁹ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:1]  ⁵⁰ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ⁵¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁵² tn Or “interior.”

[19:1]  ⁵³ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁵⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁵⁵ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ⁵⁶ tn The word “there” is not in the Greek text but is implied.

[1:7]  ⁵⁷ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁵⁸ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος 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.

[1:7]  ⁵⁹ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁶⁰ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:9]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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.”

[1:11]  ⁶⁶ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ⁶⁷ 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]  ⁶⁸ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ⁶⁹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:2]  ⁷⁰ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁷¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁷² tn Or “Grace to you and peace.”

[1:2]  ⁷³ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:4]  ⁷⁴ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:13]  ⁷⁵ tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

[1:13]  ⁷⁶ tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.

[1:13]  ⁷⁷ tn Or “you were sealed.”

[1:13]  ⁷⁸ tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

[1:14]  ⁷⁹ tn Or “first installment,” “pledge,” “deposit.”

[1:14]  ⁸⁰ tn Grk “the possession.”

[2:4]  ⁸¹ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ⁸² tn Grk “and distributions of the Holy Spirit.”

[6:1]  ⁸³ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ⁸⁴ tn Or “basic.”

[6:1]  ⁸⁵ tn Grk “the message of the beginning of Christ.”

[6:1]  ⁸⁶ tn Grk “leaving behind…let us move on.”

[1:12]  ⁸⁷ tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early mss (Ì⁴⁶ א A B D* 1739) though absent in a majority of witnesses (D¹ Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

[1:12]  ⁸⁸ sn A quotation from Ps 102:25-27.