Genesis 3:15

3:15 And I will put hostility ¹  between you and the woman

and between your offspring and her offspring; ² 

her offspring will attack ³  your head,

and ⁴  you ⁵  will attack her offspring’s heel.” ⁶ 

Deuteronomy 8:15-16

8:15 and who brought you through the great, fearful desert of venomous serpents ⁷  and scorpions, an arid place with no water. He made water flow ⁸  from a flint rock and 8:16 fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you ⁹  and eventually bring good to you.

Deuteronomy 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ¹⁰  I am giving ¹¹  you today so that you may live, increase in number, ¹²  and go in and occupy the land that the Lord promised to your ancestors. ¹³ 

Deuteronomy 17:6

17:6 At the testimony of two or three witnesses they must be executed. They cannot be put to death on the testimony of only one witness.

Deuteronomy 17:2

17:2 Suppose a man or woman is discovered among you – in one of your villages ¹⁴  that the Lord your God is giving you – who sins before the Lord your God ¹⁵  and breaks his covenant

Deuteronomy 20:2

20:2 As you move forward for battle, the priest ¹⁶  will approach and say to the soldiers, ¹⁷ 

Deuteronomy 20:1

Laws Concerning War with Distant Enemies

20:1 When you go to war against your enemies and see chariotry ¹⁸  and troops ¹⁹  who outnumber you, do not be afraid of them, for the Lord your God, who brought you up out of the land of Egypt, is with you.

Isaiah 53:10-12

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ²⁰ 

he will see descendants and enjoy long life, ²¹ 

and the Lord’s purpose will be accomplished through him.

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ²² 

“My servant ²³  will acquit many, ²⁴ 

for he carried their sins. ²⁵ 

53:12 So I will assign him a portion with the multitudes, ²⁶ 

he will divide the spoils of victory with the powerful, ²⁷ 

because he willingly submitted ²⁸  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ²⁹  on behalf of the rebels.”

Romans 5:3-5

5:3 Not ³⁰  only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God ³¹  has been poured out ³²  in our hearts through the Holy Spirit who was given to us.

Romans 8:37

8:37 No, in all these things we have complete victory ³³  through him ³⁴  who loved us!

Romans 8:2

8:2 For the law of the life-giving Spirit ³⁵  in Christ Jesus has set you ³⁶  free from the law of sin and death.

Colossians 4:17

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

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, ³⁷  have not ceased praying for you and asking God ³⁸  to fill ³⁹  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁴⁰  worthily of the Lord and please him in all respects ⁴¹  – bearing fruit in every good deed, growing in the knowledge of God,

Philippians 1:12-20

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ⁴²  that my situation has actually turned out to advance the gospel: ⁴³  1:13 The ⁴⁴  whole imperial guard ⁴⁵  and everyone else knows ⁴⁶  that I am in prison ⁴⁷  for the sake of Christ, 1:14 and most of the brothers and sisters, ⁴⁸  having confidence in the Lord ⁴⁹  because of my imprisonment, now more than ever ⁵⁰  dare to speak the word ⁵¹  fearlessly.

1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill. 1:16 The latter do so from love because they know that I am placed here for the defense of the gospel. 1:17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. ⁵²  1:18 What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice.

Yes, ⁵³  and I will continue to rejoice, 1:19 for I know that this will turn out for my deliverance ⁵⁴  through your prayers and the help of the Spirit of Jesus Christ. 1:20 My confident hope ⁵⁵  is that I will in no way be ashamed ⁵⁶  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ⁵⁷ 

Hebrews 2:14-15

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ⁵⁸  their humanity, ⁵⁹  so that through death he could destroy ⁶⁰  the one who holds the power of death (that is, the devil), 2:15 and set free those who were held in slavery all their lives by their fear of death.

Hebrews 12:10-11

12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. 12:11 Now all discipline seems painful at the time, not joyful. ⁶¹  But later it produces the fruit of peace and righteousness ⁶²  for those trained by it.

James 1:2-4

Joy in Trials

1:2 My brothers and sisters, ⁶³  consider it nothing but joy ⁶⁴  when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.

James 1:1

Salutation

1:1 From James, ⁶⁵  a slave ⁶⁶  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁶⁷  Greetings!

James 2:24

2:24 You see that a person is justified by works and not by faith alone.

[3:15]  ¹ tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.

[3:15]  ² sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).

[3:15]  ³ tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.

[3:15]  ⁴ tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).

[3:15]  ⁵ sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.” Jacob will “spread out” in all directions through his offspring, but the text states the matter as if this will happen to him personally.

[3:15]  ⁶ tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.

[8:15]  ⁷ tn Heb “flaming serpents”; KJV, NASB “fiery serpents”; NAB “saraph serpents.” This figure of speech (metonymy) probably describes the venomous and painful results of snakebite. The feeling from such an experience would be like a burning fire (שָׂרָף, saraf).

[8:15]  ⁸ tn Heb “the one who brought out for you water.” In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons.

[8:16]  ⁹ tn Heb “in order to humble you and in order to test you.” See 8:2.

[8:1]  ¹⁰ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ¹¹ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ¹² tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ¹³ tn Heb “fathers” (also in vv. 16, 18).

[17:2]  ¹⁴ tn Heb “gates.”

[17:2]  ¹⁵ tn Heb “does the evil in the eyes of the Lord your God.”

[20:2]  ¹⁶ sn The reference to the priest suggests also the presence of the ark of the covenant, the visible sign of God’s presence. The whole setting is clearly that of “holy war” or “Yahweh war,” in which God himself takes initiative as the true commander of the forces of Israel (cf. Exod 14:14-18; 15:3-10; Deut 3:22; 7:18-24; 31:6, 8).

[20:2]  ¹⁷ tn Heb “and he will say to the people.” Cf. NIV, NCV, CEV “the army”; NRSV, NLT “the troops.”

[20:1]  ¹⁸ tn Heb “horse and chariot.”

[20:1]  ¹⁹ tn Heb “people.”

[53:10]  ²⁰ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  ²¹ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[53:11]  ²² tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ²³ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ²⁴ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ²⁵ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[53:12]  ²⁶ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ²⁷ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ²⁸ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ²⁹ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[5:3]  ³⁰ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:5]  ³¹ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ³² sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[8:37]  ³³ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ³⁴ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:2]  ³⁵ tn Grk “for the law of the Spirit of life.”

[8:2]  ³⁶ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:9]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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.”

[1:12]  ⁴² 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).

[1:12]  ⁴³ tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.

[1:13]  ⁴⁴ tn Grk “so that the whole imperial guard.” The ὥστε (Jwste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).

[1:13]  ⁴⁵ sn The whole imperial guard (Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.

[1:13]  ⁴⁶ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ⁴⁷ tn Grk “my bonds [are].”

[1:14]  ⁴⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁴⁹ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ⁵⁰ tn Grk “even more so.”

[1:14]  ⁵¹ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.

[1:17]  ⁵² tn Grk “thinking to cause trouble to my bonds.”

[1:18]  ⁵³ tn Or “But.” The conjunction ἀλλά (alla) may be emphatic or contrastive. If the former, the idea may be that Paul will continue rejoicing because of the proclamation of the gospel or because of his imminent release from prison (v. 19); if the latter, Paul is now turning his attention solely to this second reason to rejoice, viz., that he will soon be released from prison. In this latter view the clause should be translated, “But I will also rejoice since I know…”

[1:19]  ⁵⁴ tn Or “salvation.” Deliverance from prison (i.e., release) is probably what Paul has in view here, although some take this as a reference to his ultimate release from the body, i.e., dying and being with Christ (v. 23).

[1:20]  ⁵⁵ tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (Joti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”

[1:20]  ⁵⁶ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ⁵⁷ tn Grk “whether by life or by death.”

[2:14]  ⁵⁸ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ⁵⁹ tn Grk “the same.”

[2:14]  ⁶⁰ tn Or “break the power of,” “reduce to nothing.”

[12:11]  ⁶¹ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ⁶² tn Grk “the peaceful fruit of righteousness.”

[1:2]  ⁶³ 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). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.

[1:2]  ⁶⁴ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:1]  ⁶⁵ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁶⁶ tn Traditionally, “servant” or “bondservant.” 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]  ⁶⁷ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.