Numbers 29:11

29:11 along with one male goat for a purification offering, in addition to the purification offering for atonement and the continual burnt offering with its grain offering and their drink offerings.

John 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ¹  who had believed him, “If you continue to follow my teaching, ²  you are really ³  my disciples

Acts 13:43

13:43 When the meeting of the synagogue ⁴  had broken up, ⁵  many of the Jews and God-fearing proselytes ⁶  followed Paul and Barnabas, who were speaking with them and were persuading ⁷  them ⁸  to continue ⁹  in the grace of God.

Romans 2:7

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Galatians 2:5

2:5 But ¹⁰  we did not surrender to them ¹¹  even for a moment, ¹²  in order that the truth of the gospel would remain with you. ¹³ 

Galatians 6:9

6:9 So we must not grow weary ¹⁴  in doing good, for in due time we will reap, if we do not give up. ¹⁵ 

Galatians 6:2

6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Galatians 3:13

3:13 Christ redeemed us from the curse of the law by becoming ¹⁶  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ¹⁷ 

Hebrews 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ¹⁸  firm until the end.

Hebrews 10:39

10:39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls. ¹⁹ 

Hebrews 13:15

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.

[8:31]  ¹ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ² tn Grk “If you continue in my word.”

[8:31]  ³ tn Or “truly.”

[13:43]  ⁴ sn See the note on synagogue in 6:9.

[13:43]  ⁵ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ⁶ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ⁷ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ⁸ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ⁹ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[2:5]  ¹⁰ tn Grk “slaves, nor did we…” Because of the length and complexity of the Greek sentence, οὐδέ (oude) was translated as “But…even” and a new sentence started in the translation at the beginning of v. 5.

[2:5]  ¹¹ tn Or “we did not cave in to their demands.”

[2:5]  ¹² tn Grk “even for an hour” (an idiom for a very short period of time).

[2:5]  ¹³ sn In order that the truth of the gospel would remain with you. Paul evidently viewed the demands of the so-called “false brothers” as a departure from the truth contained in the gospel he preached. This was a very serious charge (see Gal 1:8).

[6:9]  ¹⁴ tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

[6:9]  ¹⁵ tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).

[3:13]  ¹⁶ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ¹⁷ sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[3:14]  ¹⁸ tn Grk “the beginning of the confidence.”

[10:39]  ¹⁹ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”