Isaiah 56:5

56:5 I will set up within my temple and my walls a monument ¹ 

that will be better than sons and daughters.

I will set up a permanent monument ²  for them that will remain.

Jeremiah 3:19

3:19 “I thought to myself, ³ 

‘Oh what a joy it would be for me to treat you like a son! ⁴ 

What a joy it would be for me to give ⁵  you a pleasant land,

the most beautiful piece of property there is in all the world!’ ⁶ 

I thought you would call me, ‘Father’ ⁷ 

and would never cease being loyal to me. ⁸ 

Hosea 1:10

The Restoration of Israel

1:10 (2:1) ⁹  However, ¹⁰  in the future the number of the people ¹¹  of Israel will be like the sand of the sea which can be neither measured nor numbered. Although ¹²  it was said to them, “You are not my people,” it will be said to them, “You are ¹³  children ¹⁴  of the living God!”

Romans 8:14

8:14 For all who are led by the Spirit of God are ¹⁵  the sons of God.

Romans 8:2

8:2 For the law of the life-giving Spirit ¹⁶  in Christ Jesus has set you ¹⁷  free from the law of sin and death.

Colossians 1:17-18

1:17 He himself is before all things and all things are held together ¹⁸  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ¹⁹  from among the dead, so that he himself may become first in all things. ²⁰ 

Galatians 3:26

3:26 For in Christ Jesus you are all sons of God through faith. ²¹ 

Galatians 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ²²  “Abba! ²³  Father!”

Galatians 4:2

4:2 But he is under guardians ²⁴  and managers until the date set by his ²⁵  father.

Galatians 1:4

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,

Galatians 1:1

Salutation

1:1 From Paul, ²⁶  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatians 3:1

Justification by Law or by Faith?

3:1 You ²⁷  foolish Galatians! Who has cast a spell ²⁸  on you? Before your eyes Jesus Christ was vividly portrayed ²⁹  as crucified!

[56:5]  ¹ tn Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see HALOT 388 s.v.

[56:5]  ² tn Heb “name” (so KJV, NIV, NRSV).

[3:19]  ³ tn Heb “I, myself, said.” See note on “I thought that she might come back to me” in 3:7.

[3:19]  ⁴ tn Heb “How I would place you among the sons.” Israel appears to be addressed here contextually as the Lord’s wife (see the next verse). The pronouns of address in the first two lines are second feminine singular as are the readings of the two verbs preferred by the Masoretes (the Qere readings) in the third and fourth lines. The verbs that are written in the text in the third and fourth lines (the Kethib readings) are second masculine plural as is the verb describing Israel’s treachery in the next verse.

[3:19]  ⁵ tn The words “What a joy it would be for me to” are not in the Hebrew text but are implied in the parallel structure.

[3:19]  ⁶ tn Heb “the most beautiful heritage among the nations.”

[3:19]  ⁷ tn Heb “my father.”

[3:19]  ⁸ tn Heb “turn back from [following] after me.”

[1:10]  ⁹ sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:10]  ¹⁰ tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).

[1:10]  ¹¹ tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”

[1:10]  ¹² tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).

[1:10]  ¹³ tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.

[1:10]  ¹⁴ tn Heb “sons” (so KJV, NASB, NIV).

[8:14]  ¹⁵ tn Grk “For as many as are being led by the Spirit of God, these are.”

[8:2]  ¹⁶ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁷ 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.

[1:17]  ¹⁸ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ¹⁹ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ²⁰ tn Grk “in order that he may become in all things, himself, first.”

[3:26]  ²¹ tn Or “For you are all sons of God through faith in Christ Jesus.”

[4:6]  ²² tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ²³ tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).

[4:2]  ²⁴ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ²⁵ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:1]  ²⁷ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ²⁸ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ²⁹ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).