Nehemiah 2:20

2:20 I responded to them by saying, “The God of heaven will prosper us. We his servants will start the rebuilding. ¹  But you have no just or ancient right in Jerusalem.” ² 

John 4:22-23

4:22 You people ³  worship what you do not know. We worship what we know, because salvation is from the Jews. ⁴  4:23 But a time ⁵  is coming – and now is here ⁶  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ⁷  such people to be ⁸  his worshipers. ⁹ 

Acts 8:21

8:21 You have no share or part ¹⁰  in this matter ¹¹  because your heart is not right before God!

Romans 9:4-5

9:4 who are Israelites. To them belong ¹²  the adoption as sons, ¹³  the glory, the covenants, the giving of the law, the temple worship, ¹⁴  and the promises. 9:5 To them belong the patriarchs, ¹⁵  and from them, ¹⁶  by human descent, ¹⁷  came the Christ, ¹⁸  who is God over all, blessed forever! ¹⁹  Amen.

Romans 9:3

9:3 For I could wish ²⁰  that I myself were accursed – cut off from Christ – for the sake of my people, ²¹  my fellow countrymen, ²² 

Romans 1:9-10

1:9 For God, whom I serve in my spirit by preaching the gospel ²³  of his Son, is my witness that ²⁴  I continually remember you 1:10 and I always ask ²⁵  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ²⁶ 

[2:20]  ¹ tn Heb “will arise and build.” The idiom “arise and…” means to begin the action described by the second verb.

[2:20]  ² tn Heb “portion or right or remembrance.” The expression is probably a hendiatris: The first two nouns retain their full nominal function, while the third noun functions adjectivally (“right or remembrance” = “ancient right”).

[4:22]  ³ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ⁴ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[4:23]  ⁵ tn Grk “an hour.”

[4:23]  ⁶ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ⁷ sn See also John 4:27.

[4:23]  ⁸ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ⁹ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[8:21]  ¹⁰ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ¹¹ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[9:4]  ¹² tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ¹³ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ¹⁴ tn Or “cultic service.”

[9:5]  ¹⁵ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ¹⁶ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹⁷ tn Grk “according to the flesh.”

[9:5]  ¹⁸ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ¹⁹ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[9:3]  ²⁰ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ²¹ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ²² tn Grk “my kinsmen according to the flesh.”

[1:9]  ²³ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ²⁴ tn Grk “as.”

[1:10]  ²⁵ tn Grk “remember you, always asking.”

[1:10]  ²⁶ tn Grk “succeed in coming to you in the will of God.”