Matthew 7:27

7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” ¹ 

Matthew 27:3-8

Judas’ Suicide

27:3 Now when ²  Judas, who had betrayed him, saw that Jesus ³  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So ⁴  Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The ⁵  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 27:7 After ⁶  consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 27:8 For this reason that field has been called the “Field of Blood” to this day.

Acts 1:18-19

1:18 (Now this man Judas ⁷  acquired a field with the reward of his unjust deed, ⁸  and falling headfirst ⁹  he burst open in the middle and all his intestines ¹⁰  gushed out. 1:19 This ¹¹  became known to all who lived in Jerusalem, so that in their own language ¹²  they called that field ¹³  Hakeldama, that is, “Field of Blood.”)

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹⁴  the former ¹⁵  account, ¹⁶  Theophilus, ¹⁷  about all that Jesus began to do and teach

Colossians 3:11-14

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ¹⁸  or free, but Christ is all and in all.

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, ¹⁹  kindness, humility, gentleness, and patience, 3:13 bearing with one another and forgiving ²⁰  one another, if someone happens to have ²¹  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ²²  3:14 And to all these ²³  virtues ²⁴  add ²⁵  love, which is the perfect bond. ²⁶ 

Hebrews 6:4-8

6:4 For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, 6:5 tasted the good word of God and the miracles of the coming age, 6:6 and then have committed apostasy, ²⁷  to renew them again to repentance, since ²⁸  they are crucifying the Son of God for themselves all over again ²⁹  and holding him up to contempt. 6:7 For the ground that has soaked up the rain that frequently falls on ³⁰  it and yields useful vegetation for those who tend it receives a blessing from God. 6:8 But if it produces thorns and thistles, it is useless and about to be cursed; ³¹  its fate is to be burned.

Hebrews 6:11

6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,

Hebrews 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ³²  take no pleasure in him. ³³ 

Hebrews 10:2

10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have ³⁴  no further consciousness of sin?

Hebrews 2:1-2

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away. 2:2 For if the message spoken through angels ³⁵  proved to be so firm that every violation ³⁶  or disobedience received its just penalty,

Hebrews 1:8

1:8 but of ³⁷  the Son he says, ³⁸ 

“Your throne, O God, is forever and ever, ³⁹ 

and a righteous scepter ⁴⁰  is the scepter of your kingdom.

[7:27]  ¹ tn Grk “and great was its fall.”

[27:3]  ² tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:5]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

[27:6]  ⁵ tn Here δέ (de) has not been translated.

[27:7]  ⁶ tn Here δέ (de) has not been translated.

[1:18]  ⁷ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁸ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁹ tn Traditionally, “falling headlong.”

[1:18]  ¹⁰ tn Or “all his bowels.”

[1:19]  ¹¹ tn Grk “And this.” 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.

[1:19]  ¹² sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ¹³ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:1]  ¹⁴ tn Or “produced,” Grk “made.”

[1:1]  ¹⁵ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ¹⁶ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ¹⁷ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[3:11]  ¹⁸ tn See the note on “fellow slave” in 1:7.

[3:12]  ¹⁹ tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.

[3:13]  ²⁰ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ²¹ tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ²² tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

[3:14]  ²³ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ²⁴ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ²⁵ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ²⁶ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[6:6]  ²⁷ tn Or “have fallen away.”

[6:6]  ²⁸ tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).

[6:6]  ²⁹ tn Grk “recrucifying the son of God for themselves.”

[6:7]  ³⁰ tn Grk “comes upon.”

[6:8]  ³¹ tn Grk “near to a curse.”

[10:38]  ³² tn Grk “my soul.”

[10:38]  ³³ sn A quotation from Hab 2:4.

[10:2]  ³⁴ tn Grk “the worshipers, having been purified once for all, would have.”

[2:2]  ³⁵ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

[2:2]  ³⁶ tn Grk “through angels became valid and every violation.”

[1:8]  ³⁷ tn Or “to.”

[1:8]  ³⁸ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ³⁹ 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]  ⁴⁰ tn Grk “the righteous scepter,” but used generically.