Jeremiah 14:8

14:8 You have been the object of Israel’s hopes.

You have saved them when they were in trouble.

Why have you become like a resident foreigner ¹  in the land?

Why have you become like a traveler who only stops in to spend the night?

Jeremiah 17:13

17:13 You are the one in whom Israel may find hope. ² 

All who leave you will suffer shame.

Those who turn away from you ³  will be consigned to the nether world. ⁴ 

For they have rejected you, the Lord, the fountain of life. ⁵ 

John 4:22

4:22 You people ⁶  worship what you do not know. We worship what we know, because salvation is from the Jews. ⁷ 

Acts 28:20

28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ⁸ 

Colossians 1:5

1:5 Your faith and love have arisen ⁹  from the hope laid up ¹⁰  for you in heaven, which you have heard about in the message of truth, the gospel ¹¹ 

Colossians 1:27

1:27 God wanted to make known to them the glorious ¹²  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 1:1

Salutation

1:1 From Paul, ¹³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:13

4:13 For I can testify that he has worked hard ¹⁴  for you and for those in Laodicea and Hierapolis.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 2:16

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days –

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ¹⁵  and for those in Laodicea, and for those who have not met me face to face. ¹⁶ 

Colossians 1:1

Salutation

1:1 From Paul, ¹⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Hebrews 6:18

6:18 so that we who have found refuge in him ¹⁸  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

Hebrews 6:1

6:1 Therefore we must progress beyond ¹⁹  the elementary ²⁰  instructions about Christ ²¹  and move on ²²  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 1:3

1:3 The Son is ²³  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²⁴  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ²⁵ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ²⁶  in various portions ²⁷  and in various ways ²⁸  to our ancestors ²⁹  through the prophets,

Hebrews 3:15

3:15 As it says, ³⁰  “Oh, that today you would listen as he speaks! ³¹  Do not harden your hearts as in the rebellion.” ³² 

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ³³  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ³⁴ 

Hebrews 3:3

3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself!

[14:8]  ¹ tn It would be a mistake to translate this word as “stranger.” This word (גֵּר, ger) refers to a resident alien or resident foreigner who stays in a country not his own. He is accorded the privilege of protection through the common rights of hospitality but he does not have the rights of the native born or citizen. The simile here is particularly effective. The land was the Lord’s land; they were but resident foreigners and tenants on it (Lev 25:23). Jeremiah’s complaint here is particularly bold. For further information on the status of “resident foreigners” see IDB 4:397-99 s.v. “Sojourner.”

[17:13]  ² tn Heb “O glorious throne, O high place from the beginning, O hope of Israel, O Lord.” Commentators and translators generally understand these four lines (which are three in the Hebrew original) as two predications, one eulogizing the temple and the other eulogizing God. However, that does not fit the context very well and does not take into account the nature of Jeremiah’s doxology in Jeremiah 16:19-20 (and compare also 10:6-7). There the doxology is context motivated, focused on God, and calls on relevant attributes in the form of metaphorical epithets. That fits nicely here as well. For the relevant parallel passages see the study note.

[17:13]  ³ tc The translation is based on an emendation suggested in W. L. Holladay, Jeremiah (Hermeneia), 1:500, n. b-b. The emendation involves following the reading preferred by the Masoretes (the Qere) and understanding the preposition with the following word as a corruption of the suffix on it. Thus the present translation reads וּסוּרֶיךָ אֶרֶץ (usurekha ’erets) instead of וּסוּרַי בָּאֶרֶץ (usuray ba’erets, “and those who leave me will be written in the earth”), a reading which is highly improbable since all the other pronouns are second singular.

[17:13]  ⁴ tn Or “to the world of the dead.” An alternative interpretation is: “will be as though their names were written in the dust”; Heb “will be written in the dust.” The translation follows the nuance of “earth” listed in HALOT 88 s.v. אֶרֶץ 4 and found in Jonah 2:6 (2:7 HT); Job 10:21-22. For the nuance of “enrolling, registering among the number” for the verb translated here “consign” see BDB 507 s.v. כָּתַב Qal.3 and 508 s.v. Niph.2 and compare usage in Ezek 13:9 and Ps 69:28 (69:29 HT).

[17:13]  ⁵ tn Heb “The fountain of living water.” For an earlier use of this metaphor and the explanation of it see Jer 2:13 and the notes there. There does not appear to be any way to retain this metaphor in the text without explaining it. In the earlier text the context would show that literal water was not involved. Here it might still be assumed that the Lord merely gives life-giving water.

[4:22]  ⁶ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ⁷ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[28:20]  ⁸ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).

[1:5]  ⁹ 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]  ¹⁰ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹¹ 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.

[1:27]  ¹² tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:13]  ¹⁴ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[2:1]  ¹⁵ tn Or “I want you to know how hard I am working for you…”

[2:1]  ¹⁶ tn Grk “as many as have not seen my face in the flesh.”

[1:1]  ¹⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[6:18]  ¹⁸ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:1]  ¹⁹ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ²⁰ tn Or “basic.”

[6:1]  ²¹ tn Grk “the message of the beginning of Christ.”

[6:1]  ²² tn Grk “leaving behind…let us move on.”

[1:3]  ²³ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ²⁴ tn Grk “by the word of his power.”

[1:3]  ²⁵ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:1]  ²⁶ tn Or “spoke formerly.”

[1:1]  ²⁷ 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]  ²⁸ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ²⁹ tn Grk “to the fathers.”

[3:15]  ³⁰ tn Grk “while it is said.”

[3:15]  ³¹ tn Grk “today if you hear his voice.”

[3:15]  ³² sn A quotation from Ps 95:7b-8.

[3:1]  ³³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ³⁴ tn Grk “of our confession.”