Luke 8:13

8:13 Those ¹  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ²  but ³  in a time of testing ⁴  fall away. ⁵ 

Luke 8:2

8:2 and also some women ⁶  who had been healed of evil spirits and disabilities: ⁷  Mary ⁸  (called Magdalene), from whom seven demons had gone out,

Luke 2:18

2:18 and all who heard it were astonished ⁹  at what the shepherds said.

Titus 1:1

Salutation

1:1 From Paul, ¹⁰  a slave ¹¹  of God and apostle of Jesus Christ, to further the faith ¹²  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Hebrews 12:15

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ¹³  and causing trouble, and through him many become defiled.

Hebrews 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ¹⁴  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹⁵  in various portions ¹⁶  and in various ways ¹⁷  to our ancestors ¹⁸  through the prophets,

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹⁹  in various portions ²⁰  and in various ways ²¹  to our ancestors ²²  through the prophets,

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

[8:13]  ¹ tn Here δέ (de) has not been translated.

[8:13]  ² sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ⁴ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ⁵ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[8:2]  ⁶ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ⁷ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ⁸ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[2:18]  ⁹ tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.

[1:1]  ¹⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹¹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹² tn Grk “for the faith,” possibly, “in accordance with the faith.”

[12:15]  ¹³ tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[12:1]  ¹⁴ tn Grk “having such a great cloud of witnesses surrounding us.”

[1:1]  ¹⁵ tn Or “spoke formerly.”

[1:1]  ¹⁶ 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]  ¹⁷ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ¹⁸ tn Grk “to the fathers.”

[1:1]  ¹⁹ tn Or “spoke formerly.”

[1:1]  ²⁰ 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]  ²¹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ²² tn Grk “to the fathers.”