John 8:32

8:32 and you will know the truth, and the truth will set you free.” ¹ 

John 14:6

14:6 Jesus replied, ²  “I am the way, and the truth, and the life. ³  No one comes to the Father except through me.

Genesis 3:15

3:15 And I will put hostility ⁴  between you and the woman

and between your offspring and her offspring; ⁵ 

her offspring will attack ⁶  your head,

and ⁷  you ⁸  will attack her offspring’s heel.” ⁹ 

Genesis 22:18

22:18 Because you have obeyed me, ¹⁰  all the nations of the earth will pronounce blessings on one another ¹¹  using the name of your descendants.’”

Psalms 85:10

85:10 Loyal love and faithfulness meet; ¹² 

deliverance and peace greet each other with a kiss. ¹³ 

Psalms 89:1-2

Psalm 89 ¹⁴ 

A well-written song ¹⁵  by Ethan the Ezrachite.

89:1 I will sing continually ¹⁶  about the Lord’s faithful deeds;

to future generations I will proclaim your faithfulness. ¹⁷ 

89:2 For I say, “Loyal love is permanently established; ¹⁸ 

in the skies you set up your faithfulness.” ¹⁹ 

Psalms 98:3

98:3 He remains loyal and faithful to the family of Israel. ²⁰ 

All the ends of the earth see our God deliver us. ²¹ 

Micah 7:20

7:20 You will be loyal to Jacob

and extend your loyal love to Abraham, ²² 

which you promised on oath to our ancestors ²³ 

in ancient times. ²⁴ 

Luke 1:54-55

1:54 He has helped his servant Israel, remembering ²⁵  his mercy, ²⁶ 

1:55 as he promised ²⁷  to our ancestors, ²⁸  to Abraham and to his descendants ²⁹  forever.”

Luke 1:68-79

1:68 “Blessed ³⁰  be the Lord God of Israel,

because he has come to help ³¹  and has redeemed ³²  his people.

1:69 For ³³  he has raised up ³⁴  a horn of salvation ³⁵  for us in the house of his servant David, ³⁶ 

1:70 as he spoke through the mouth of his holy prophets from long ago, ³⁷ 

1:71 that we should be saved ³⁸  from our enemies, ³⁹ 

and from the hand of all who hate us.

1:72 He has done this ⁴⁰  to show mercy ⁴¹  to our ancestors, ⁴² 

and to remember his holy covenant ⁴³  –

1:73 the oath ⁴⁴  that he swore to our ancestor ⁴⁵  Abraham.

This oath grants ⁴⁶ 

1:74 that we, being rescued from the hand of our ⁴⁷  enemies,

may serve him without fear, ⁴⁸ 

1:75 in holiness and righteousness ⁴⁹  before him for as long as we live. ⁵⁰ 

1:76 And you, child, ⁵¹  will be called the prophet ⁵²  of the Most High. ⁵³ 

For you will go before ⁵⁴  the Lord to prepare his ways, ⁵⁵ 

1:77 to give his people knowledge of salvation ⁵⁶  through the forgiveness ⁵⁷  of their sins.

1:78 Because of ⁵⁸  our God’s tender mercy ⁵⁹ 

the dawn ⁶⁰  will break ⁶¹  upon us from on high

1:79 to give light to those who sit in darkness and in the shadow of death, ⁶² 

to guide our feet into the way ⁶³  of peace.”

Acts 13:34-39

13:34 But regarding the fact that he has raised Jesus ⁶⁴  from the dead, never ⁶⁵  again to be ⁶⁶  in a state of decay, God ⁶⁷  has spoken in this way: ‘I will give you ⁶⁸  the holy and trustworthy promises ⁶⁹  made to David.’ ⁷⁰  13:35 Therefore he also says in another psalm, ⁷¹  ‘You will not permit your Holy One ⁷²  to experience ⁷³  decay.’ ⁷⁴  13:36 For David, after he had served ⁷⁵  God’s purpose in his own generation, died, ⁷⁶  was buried with his ancestors, ⁷⁷  and experienced ⁷⁸  decay, 13:37 but the one ⁷⁹  whom God raised up did not experience ⁸⁰  decay. 13:38 Therefore let it be known to you, brothers, that through this one ⁸¹  forgiveness of sins is proclaimed to you, 13:39 and by this one ⁸²  everyone who believes is justified ⁸³  from everything from which the law of Moses could not justify ⁸⁴  you. ⁸⁵ 

Romans 3:21-26

3:21 But now ⁸⁶  apart from the law the righteousness of God (which is attested by the law and the prophets) ⁸⁷  has been disclosed – 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ⁸⁸  for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified ⁸⁹  freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed ⁹⁰  him ⁹¹  at his death ⁹²  as the mercy seat ⁹³  accessible through faith. ⁹⁴  This was to demonstrate ⁹⁵  his righteousness, because God in his forbearance had passed over the sins previously committed. ⁹⁶  3:26 This was ⁹⁷  also to demonstrate ⁹⁸  his righteousness in the present time, so that he would be just ⁹⁹  and the justifier of the one who lives because of Jesus’ faithfulness. ¹⁰⁰ 

Romans 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 6:14

6:14 For sin will have no mastery over you, because you are not under law but under grace.

Romans 15:8-12

15:8 For I tell you that Christ has become a servant of the circumcised ¹⁰¹  on behalf of God’s truth to confirm the promises made to the fathers, ¹⁰²  15:9 and thus the Gentiles glorify God for his mercy. ¹⁰³  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ¹⁰⁴  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ¹⁰⁵  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ¹⁰⁶  15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ¹⁰⁷ 

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁰⁸  whether things on earth or things in heaven.

Hebrews 9:22

9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.

Hebrews 10:4-10

10:4 For the blood of bulls and goats cannot take away sins. ¹⁰⁹  10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

10:6 “Whole burnt offerings and sin-offerings you took no delight in.

10:7 “Then I said, ‘Here I am: ¹¹⁰  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ¹¹¹ 

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ¹¹²  (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” ¹¹³  He does away with ¹¹⁴  the first to establish the second. 10:10 By his will ¹¹⁵  we have been made holy through the offering of the body of Jesus Christ once for all.

Hebrews 11:39-40

11:39 And these all were commended ¹¹⁶  for their faith, yet they did not receive what was promised. ¹¹⁷  11:40 For God had provided something better for us, so that they would be made perfect together with us. ¹¹⁸ 

Revelation 5:8-10

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ¹¹⁹  before the Lamb. Each ¹²⁰  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ¹²¹  5:9 They were singing a new song: ¹²² 

“You are worthy to take the scroll

and to open its seals

because you were killed, ¹²³ 

and at the cost of your own blood ¹²⁴  you have purchased ¹²⁵  for God

persons ¹²⁶  from every tribe, language, ¹²⁷  people, and nation.

5:10 You have appointed ¹²⁸  them ¹²⁹  as a kingdom and priests ¹³⁰  to serve ¹³¹  our God, and they will reign ¹³²  on the earth.”

Revelation 7:9-17

7:9 After these things I looked, and here was ¹³³  an enormous crowd that no one could count, made up of persons from every nation, tribe, ¹³⁴  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ¹³⁵ 

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood ¹³⁶  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ¹³⁷  before the throne and worshiped God, 7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

7:13 Then ¹³⁸  one of the elders asked ¹³⁹  me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So ¹⁴⁰  I said to him, “My lord, you know the answer.” ¹⁴¹  Then ¹⁴²  he said to me, “These are the ones who have come out of the great tribulation. They ¹⁴³  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve ¹⁴⁴  him day and night in his temple, and the one seated on the throne will shelter them. ¹⁴⁵  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ¹⁴⁶  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ¹⁴⁷ 

[8:32]  ¹ tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.

[14:6]  ² tn Grk “Jesus said to him.”

[14:6]  ³ tn Or “I am the way, even the truth and the life.”

[3:15]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[22:18]  ¹⁰ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  ¹¹ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[85:10]  ¹² tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.

[85:10]  ¹³ sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.

[89:1]  ¹⁴ sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.

[89:1]  ¹⁵ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.

[89:1]  ¹⁶ tn Or “forever.”

[89:1]  ¹⁷ tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”

[89:2]  ¹⁸ tn Heb “built.”

[89:2]  ¹⁹ sn You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14).

[98:3]  ²⁰ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ²¹ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[7:20]  ²² tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.

[7:20]  ²³ tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.

[7:20]  ²⁴ tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”

[1:54]  ²⁵ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ²⁶ tn Or “his [God’s] loyal love.”

[1:55]  ²⁷ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ²⁸ tn Grk “fathers.”

[1:55]  ²⁹ tn Grk “his seed” (an idiom for offspring or descendants).

[1:68]  ³⁰ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ³¹ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ³² tn Or “has delivered”; Grk “has accomplished redemption.”

[1:69]  ³³ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ³⁴ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ³⁵ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ³⁶ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[1:70]  ³⁷ tn Grk “from the ages,” “from eternity.”

[1:71]  ³⁸ tn Grk “from long ago, salvation.”

[1:71]  ³⁹ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[1:72]  ⁴⁰ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ⁴¹ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁴² tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ⁴³ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:73]  ⁴⁴ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ⁴⁵ tn Or “forefather”; Grk “father.”

[1:73]  ⁴⁶ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ⁴⁷ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ⁴⁸ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ⁴⁹ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ⁵⁰ tn Grk “all our days.”

[1:76]  ⁵¹ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ⁵² tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ⁵³ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ⁵⁴ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ⁵⁵ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:77]  ⁵⁶ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ⁵⁷ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[1:78]  ⁵⁸ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ⁵⁹ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ⁶⁰ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ⁶¹ tn Grk “shall visit us.”

[1:79]  ⁶² sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ⁶³ tn Or “the path.”

[13:34]  ⁶⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁶⁵ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ⁶⁶ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ⁶⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ⁶⁸ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ⁶⁹ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ⁷⁰ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[13:35]  ⁷¹ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ⁷² tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ⁷³ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ⁷⁴ sn A quotation from Ps 16:10.

[13:36]  ⁷⁵ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁷⁶ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ⁷⁷ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁷⁸ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:37]  ⁷⁹ sn The one whom God raised up refers to Jesus.

[13:37]  ⁸⁰ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:38]  ⁸¹ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ⁸² sn This one refers here to Jesus.

[13:39]  ⁸³ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ⁸⁴ tn Or “could not free.”

[13:39]  ⁸⁵ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[3:21]  ⁸⁶ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ⁸⁷ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[3:22]  ⁸⁸ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:24]  ⁸⁹ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ⁹⁰ tn Or “purposed, intended.”

[3:25]  ⁹¹ tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ⁹² tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

[3:25]  ⁹³ tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

[3:25]  ⁹⁴ tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

[3:25]  ⁹⁵ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ⁹⁶ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[3:26]  ⁹⁷ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ⁹⁸ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ⁹⁹ tn Or “righteous.”

[3:26]  ¹⁰⁰ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[15:8]  ¹⁰¹ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ¹⁰² tn Or “to the patriarchs.”

[15:9]  ¹⁰³ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ¹⁰⁴ sn A quotation from Ps 18:49.

[15:10]  ¹⁰⁵ sn A quotation from Deut 32:43.

[15:11]  ¹⁰⁶ sn A quotation from Ps 117:1.

[15:12]  ¹⁰⁷ sn A quotation from Isa 11:10.

[1:20]  ¹⁰⁸ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[10:4]  ¹⁰⁹ tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”

[10:7]  ¹¹⁰ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ¹¹¹ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:8]  ¹¹² sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:9]  ¹¹³ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ¹¹⁴ tn Or “abolishes.”

[10:10]  ¹¹⁵ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:39]  ¹¹⁶ sn The expression these all were commended forms an inclusio with Heb 11:2: The chapter begins and ends with references to commendation for faith.

[11:39]  ¹¹⁷ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[11:40]  ¹¹⁸ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

[5:8]  ¹¹⁹ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ¹²⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ¹²¹ sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:9]  ¹²² tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ¹²³ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ¹²⁴ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ¹²⁵ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ¹²⁶ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ¹²⁷ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ¹²⁸ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ¹²⁹ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ¹³⁰ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ¹³¹ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ¹³² tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[7:9]  ¹³³ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ¹³⁴ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:10]  ¹³⁵ tn The dative here has been translated as a dative of possession.

[7:11]  ¹³⁶ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ¹³⁷ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[7:13]  ¹³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ¹³⁹ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[7:14]  ¹⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ¹⁴¹ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ¹⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ¹⁴³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ¹⁴⁴ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ¹⁴⁵ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  ¹⁴⁶ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ¹⁴⁷ sn An allusion to Isa 25:8.