Genesis 15:18

15:18 That day the Lord made a covenant ¹  with Abram: “To your descendants I give ²  this land, from the river of Egypt ³  to the great river, the Euphrates River –

Genesis 17:7-8

17:7 I will confirm ⁴  my covenant as a perpetual ⁵  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ⁶  17:8 I will give the whole land of Canaan – the land where you are now residing ⁷  – to you and your descendants after you as a permanent ⁸  possession. I will be their God.”

Genesis 17:19

17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. ⁹  I will confirm my covenant with him as a perpetual ¹⁰  covenant for his descendants after him.

Luke 1:68-79

1:68 “Blessed ¹¹  be the Lord God of Israel,

because he has come to help ¹²  and has redeemed ¹³  his people.

1:69 For ¹⁴  he has raised up ¹⁵  a horn of salvation ¹⁶  for us in the house of his servant David, ¹⁷ 

1:70 as he spoke through the mouth of his holy prophets from long ago, ¹⁸ 

1:71 that we should be saved ¹⁹  from our enemies, ²⁰ 

and from the hand of all who hate us.

1:72 He has done this ²¹  to show mercy ²²  to our ancestors, ²³ 

and to remember his holy covenant ²⁴  –

1:73 the oath ²⁵  that he swore to our ancestor ²⁶  Abraham.

This oath grants ²⁷ 

1:74 that we, being rescued from the hand of our ²⁸  enemies,

may serve him without fear, ²⁹ 

1:75 in holiness and righteousness ³⁰  before him for as long as we live. ³¹ 

1:76 And you, child, ³²  will be called the prophet ³³  of the Most High. ³⁴ 

For you will go before ³⁵  the Lord to prepare his ways, ³⁶ 

1:77 to give his people knowledge of salvation ³⁷  through the forgiveness ³⁸  of their sins.

1:78 Because of ³⁹  our God’s tender mercy ⁴⁰ 

the dawn ⁴¹  will break ⁴²  upon us from on high

1:79 to give light to those who sit in darkness and in the shadow of death, ⁴³ 

to guide our feet into the way ⁴⁴  of peace.”

John 1:17

1:17 For the law was given through Moses, but ⁴⁵  grace and truth came about through Jesus Christ.

John 8:56-58

8:56 Your father Abraham was overjoyed ⁴⁶  to see my day, and he saw it and was glad.” ⁴⁷ 

8:57 Then the Judeans ⁴⁸  replied, ⁴⁹  “You are not yet fifty years old! ⁵⁰  Have ⁵¹  you seen Abraham?” 8:58 Jesus said to them, “I tell you the solemn truth, ⁵²  before Abraham came into existence, ⁵³  I am!” ⁵⁴ 

Romans 3:25

3:25 God publicly displayed ⁵⁵  him ⁵⁶  at his death ⁵⁷  as the mercy seat ⁵⁸  accessible through faith. ⁵⁹  This was to demonstrate ⁶⁰  his righteousness, because God in his forbearance had passed over the sins previously committed. ⁶¹ 

Romans 3:2

3:2 Actually, there are many advantages. ⁶²  First of all, ⁶³  the Jews ⁶⁴  were entrusted with the oracles of God. ⁶⁵ 

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ⁶⁶  whether things on earth or things in heaven.

Hebrews 11:13

11:13 These all died in faith without receiving the things promised, ⁶⁷  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ⁶⁸  on the earth.

Hebrews 11:17-19

11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ⁶⁹  yet he was ready to offer up ⁷⁰  his only son. 11:18 God had told him, “Through Isaac descendants will carry on your name,” ⁷¹  11:19 and he reasoned ⁷²  that God could even raise him from the dead, and in a sense ⁷³  he received him back from there.

Hebrews 11:39-40

11:39 And these all were commended ⁷⁴  for their faith, yet they did not receive what was promised. ⁷⁵  11:40 For God had provided something better for us, so that they would be made perfect together with us. ⁷⁶ 

Hebrews 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Hebrews 1:11-12

1:11 They will perish, but you continue.

And they will all grow old like a garment,

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

and like a garment ⁷⁷  they will be changed,

but you are the same and your years will never run out.” ⁷⁸ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁷⁹  in various portions ⁸⁰  and in various ways ⁸¹  to our ancestors ⁸²  through the prophets,

[15:18]  ¹ tn Heb “cut a covenant.”

[15:18]  ² tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).

[15:18]  ³ sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[17:7]  ⁴ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ⁵ tn Or “as an eternal.”

[17:7]  ⁶ tn Heb “to be to you for God and to your descendants after you.”

[17:8]  ⁷ tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.

[17:8]  ⁸ tn Or “as an eternal.”

[17:19]  ⁹ tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).

[17:19]  ¹⁰ tn Or “as an eternal.”

[1:68]  ¹¹ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ¹² sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ¹³ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:69]  ¹⁴ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ¹⁵ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ¹⁶ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ¹⁷ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[1:70]  ¹⁸ tn Grk “from the ages,” “from eternity.”

[1:71]  ¹⁹ tn Grk “from long ago, salvation.”

[1:71]  ²⁰ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[1:72]  ²¹ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ²² sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ²³ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ²⁴ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:73]  ²⁵ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ²⁶ tn Or “forefather”; Grk “father.”

[1:73]  ²⁷ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ²⁸ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ²⁹ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ³⁰ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ³¹ tn Grk “all our days.”

[1:76]  ³² sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ³³ tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ³⁴ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ³⁵ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ³⁶ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:77]  ³⁷ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ³⁸ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[1:78]  ³⁹ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ⁴⁰ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ⁴¹ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ⁴² tn Grk “shall visit us.”

[1:79]  ⁴³ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ⁴⁴ tn Or “the path.”

[1:17]  ⁴⁵ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[8:56]  ⁴⁶ tn Or “rejoiced greatly.”

[8:56]  ⁴⁷ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

[8:57]  ⁴⁸ tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.

[8:57]  ⁴⁹ tn Grk “said to him.”

[8:57]  ⁵⁰ tn Grk ‘You do not yet have fifty years” (an idiom).

[8:57]  ⁵¹ tn Grk “And have.”

[8:58]  ⁵² tn Grk “Truly, truly, I say to you.”

[8:58]  ⁵³ tn Grk “before Abraham was.”

[8:58]  ⁵⁴ sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).

[3:25]  ⁵⁵ tn Or “purposed, intended.”

[3:25]  ⁵⁶ tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ⁵⁷ tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

[3:25]  ⁵⁸ tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

[3:25]  ⁵⁹ tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

[3:25]  ⁶⁰ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ⁶¹ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[3:2]  ⁶² tn Grk “much in every way.”

[3:2]  ⁶³ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  ⁶⁴ tn Grk “they were.”

[3:2]  ⁶⁵ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[1:20]  ⁶⁶ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[11:13]  ⁶⁷ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ⁶⁸ tn Or “sojourners.”

[11:17]  ⁶⁹ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ⁷⁰ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[11:18]  ⁷¹ tn Grk “in Isaac seed will be named for you.”

[11:19]  ⁷² tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ⁷³ tn Grk “in/by a symbol.”

[11:39]  ⁷⁴ sn The expression these all were commended forms an inclusio with Heb 11:2: The chapter begins and ends with references to commendation for faith.

[11:39]  ⁷⁵ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[11:40]  ⁷⁶ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

[1:12]  ⁷⁷ 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]  ⁷⁸ sn A quotation from Ps 102:25-27.

[1:1]  ⁷⁹ tn Or “spoke formerly.”

[1:1]  ⁸⁰ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁸¹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁸² tn Grk “to the fathers.”