Luke 8:11

8:11 “Now the parable means ¹  this: The seed is the word of God.

Acts 4:31

4:31 When ²  they had prayed, the place where they were assembled together was shaken, ³  and they were all filled with the Holy Spirit and began to speak ⁴  the word of God ⁵  courageously. ⁶ 

Acts 13:46

13:46 Both Paul and Barnabas replied courageously, ⁷  “It was necessary to speak the word of God ⁸  to you first. Since you reject it and do not consider yourselves worthy ⁹  of eternal life, we ¹⁰  are turning to the Gentiles. ¹¹ 

Romans 10:17

10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word ¹²  of Christ. ¹³ 

Romans 10:1

10:1 Brothers and sisters, ¹⁴  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹⁵  is for their salvation.

Romans 2:13

2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. ¹⁶ 

Revelation 1:9

1:9 I, John, your brother and the one who shares ¹⁷  with you in the persecution, kingdom, and endurance that ¹⁸  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ¹⁹ 

Revelation 6:9

6:9 Now ²⁰  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ²¹  because of the word of God and because of the testimony they had given.

Revelation 20:4

20:4 Then ²²  I saw thrones and seated on them were those who had been given authority to judge. ²³  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ²⁴  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ²⁵  came to life ²⁶  and reigned with Christ for a thousand years.

[8:11]  ¹ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

[4:31]  ² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ³ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ⁴ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ⁵ tn Or “speak God’s message.”

[4:31]  ⁶ tn Or “with boldness.”

[13:46]  ⁷ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ⁸ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ⁹ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁰ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹¹ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[10:17]  ¹² tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.

[10:17]  ¹³ tc Most mss (א¹ A D¹ Ψ 33 1881 Ï sy) have θεοῦ (qeou) here rather than Χριστοῦ (Cristou; found in Ì^46vid א* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.

[10:1]  ¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹⁵ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[2:13]  ¹⁶ tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”

[1:9]  ¹⁷ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ¹⁸ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ¹⁹ tn The phrase “about Jesus” has been translated as an objective genitive.

[6:9]  ²⁰ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ²¹ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[20:4]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ²³ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ²⁴ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ²⁶ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”