John 6:36-37

6:36 But I told you ¹  that you have seen me ²  and still do not believe. 6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ³ 

John 1:14

1:14 Now ⁴  the Word became flesh ⁵  and took up residence ⁶  among us. We ⁷  saw his glory – the glory of the one and only, ⁸  full of grace and truth, who came from the Father.

John 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ⁹  but the water that I will give him will become in him a fountain ¹⁰  of water springing up ¹¹  to eternal life.”

John 8:56

8:56 Your father Abraham was overjoyed ¹²  to see my day, and he saw it and was glad.” ¹³ 

Isaiah 45:21-22

45:21 Tell me! Present the evidence! ¹⁴ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ¹⁵ 

there is none but me.

45:22 Turn to me so you can be delivered, ¹⁶ 

all you who live in the earth’s remote regions!

For I am God, and I have no peer.

Isaiah 52:10

52:10 The Lord reveals ¹⁷  his royal power ¹⁸ 

in the sight of all the nations;

the entire ¹⁹  earth sees

our God deliver. ²⁰ 

Isaiah 53:2

53:2 He sprouted up like a twig before God, ²¹ 

like a root out of parched soil; ²² 

he had no stately form or majesty that might catch our attention, ²³ 

no special appearance that we should want to follow him. ²⁴ 

Luke 2:30

2:30 For my eyes have seen your salvation ²⁵ 

Luke 2:2

2:2 This was the first registration, taken when Quirinius was governor ²⁶  of Syria.

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

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 11:27

11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible.

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 1:8

1:8 but of ²⁷  the Son he says, ²⁸ 

“Your throne, O God, is forever and ever, ²⁹ 

and a righteous scepter ³⁰  is the scepter of your kingdom.

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ³¹  in various portions ³²  and in various ways ³³  to our ancestors ³⁴  through the prophets,

Hebrews 1:1-3

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ³⁵  in various portions ³⁶  and in various ways ³⁷  to our ancestors ³⁸  through the prophets, 1:2 in these last days he has spoken to us in a son, ³⁹  whom he appointed heir of all things, and through whom he created the world. ⁴⁰  1:3 The Son is ⁴¹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁴²  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁴³ 

[6:36]  ¹ tn Grk “But I said to you.”

[6:36]  ² tc A few witnesses lack με (me, “me”; א A a b e q sy^s,c), while the rest of the tradition has the word (Ì^66,75vid rell). It is possible that the mss that lack the pronoun preserve the original wording here, with the rest of the witnesses adding the pronoun for clarity’s sake. This likelihood increases since the object is not required in Greek. Without it, however, ambiguity increases: The referent could be “me” or it could be “signs,” reaching back to vv. 26 and 30. However, the oblique form of ἐγώ (egw, the first person personal pronoun) occurs some two dozen times in this chapter alone, yet it vacillates between the emphatic form and the unemphatic form. Although generally the unemphatic form is used with verbs, there are several exceptions to this in John (cf. 8:12; 12:26, 45, 48; 13:20; 14:9). If the pronoun is a later addition here, one wonders why it is so consistently the unemphatic form in the mss. Further, that two unrelated Greek witnesses lack this small word could easily be due to accidental deletion. Finally, the date and diversity of the witnesses for the pronoun are so weighty that it is likely to be authentic and should thus be retained in the text.

[6:37]  ³ tn Or “drive away”; Grk “cast out.”

[1:14]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ⁵ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ⁶ tn Grk “and tabernacled.”

[1:14]  ⁷ tn Grk “and we saw.”

[1:14]  ⁸ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[4:14]  ⁹ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ¹⁰ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ¹¹ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[8:56]  ¹² tn Or “rejoiced greatly.”

[8:56]  ¹³ 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.

[45:21]  ¹⁴ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ¹⁵ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[45:22]  ¹⁶ tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

[52:10]  ¹⁷ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ¹⁸ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ¹⁹ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ²⁰ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[53:2]  ²¹ tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.

[53:2]  ²² sn The metaphor in this verse suggests insignificance.

[53:2]  ²³ tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:2]  ²⁴ tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[2:30]  ²⁵ sn To see Jesus, the Messiah, is to see God’s salvation.

[2:2]  ²⁶ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

[1:8]  ²⁷ tn Or “to.”

[1:8]  ²⁸ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ²⁹ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ³⁰ tn Grk “the righteous scepter,” but used generically.

[1:1]  ³¹ tn Or “spoke formerly.”

[1:1]  ³² 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]  ³³ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ³⁴ tn Grk “to the fathers.”

[1:1]  ³⁵ tn Or “spoke formerly.”

[1:1]  ³⁶ 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]  ³⁷ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ³⁸ tn Grk “to the fathers.”

[1:2]  ³⁹ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ⁴⁰ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[1:3]  ⁴¹ 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]  ⁴² tn Grk “by the word of his power.”

[1:3]  ⁴³ sn An allusion to Ps 110:1, quoted often in Hebrews.