Genesis 13:8

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. ¹ 

Genesis 13:2

13:2 (Now Abram was very wealthy ²  in livestock, silver, and gold.) ³ 

Genesis 2:1

2:1 The heavens and the earth ⁴  were completed with everything that was in them. ⁵ 

Acts 7:26

7:26 The next day Moses ⁶  saw two men ⁷  fighting, and tried to make peace between ⁸  them, saying, ‘Men, you are brothers; why are you hurting one another?’

Acts 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ⁹ 

Colossians 1:5-8

1:5 Your faith and love have arisen ¹⁰  from the hope laid up ¹¹  for you in heaven, which you have heard about in the message of truth, the gospel ¹²  1:6 that has come to you. Just as in the entire world this gospel ¹³  is bearing fruit and growing, so it has also been bearing fruit and growing ¹⁴  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ¹⁵  from Epaphras, our dear fellow slave ¹⁶  – a ¹⁷  faithful minister of Christ on our ¹⁸  behalf – 1:8 who also told us of your love in the Spirit.

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

Hebrews 3:8

3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁹  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ²⁰ 

Hebrews 3:11-13

3:11 “As I swore in my anger, ‘They will never enter my rest!’” ²¹ 

3:12 See to it, ²²  brothers and sisters, ²³  that none of you has ²⁴  an evil, unbelieving heart that forsakes ²⁵  the living God. ²⁶  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.

[13:8]  ¹ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

[13:2]  ² tn Heb “heavy.”

[13:2]  ³ tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.

[2:1]  ⁴ tn See the note on the phrase “the heavens and the earth” in 1:1.

[2:1]  ⁵ tn Heb “and all the host of them.” Here the “host” refers to all the entities and creatures that God created to populate the world.

[7:26]  ⁶ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ⁷ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ⁸ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:1]  ⁹ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[1:5]  ¹⁰ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ¹¹ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹² tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ¹³ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ¹⁴ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:7]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.

[3:1]  ¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ²⁰ tn Grk “of our confession.”

[3:11]  ²¹ tn Grk “if they shall enter my rest,” a Hebrew idiom expressing an oath that something will certainly not happen.

[3:12]  ²² tn Or “take care.”

[3:12]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:12]  ²⁴ tn Grk “that there not be in any of you.”

[3:12]  ²⁵ tn Or “deserts,” “rebels against.”

[3:12]  ²⁶ tn Grk “in forsaking the living God.”