Psalms 119:11

119:11 In my heart I store up ¹  your words, ² 

so I might not sin against you.

John 5:38

5:38 nor do you have his word residing in you, because you do not believe the one whom he sent.

John 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ³  who had believed him, “If you continue to follow my teaching, ⁴  you are really ⁵  my disciples

John 15:7

15:7 If you remain ⁶  in me and my words remain ⁷  in you, ask whatever you want, and it will be done for you. ⁸ 

Colossians 3:16

3:16 Let the word of Christ ⁹  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ¹⁰  in your hearts to God.

Hebrews 8:10

8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put ¹¹  my laws in their minds ¹²  and I will inscribe them on their hearts. And I will be their God and they will be my people. ¹³ 

Hebrews 8:2

8:2 a minister in the sanctuary and the true tabernacle that the Lord, not man, set up.

Hebrews 1:2-3

1:2 in these last days he has spoken to us in a son, ¹⁴  whom he appointed heir of all things, and through whom he created the world. ¹⁵  1:3 The Son is ¹⁶  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ¹⁷  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ¹⁸ 

Hebrews 1:3

1:3 The Son is ¹⁹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²⁰  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ²¹ 

[119:11]  ¹ tn Or “hide.”

[119:11]  ² tn Heb “your word.” Some medieval Hebrew mss as well as the LXX read the plural, “your words.”

[8:31]  ³ 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]  ⁴ tn Grk “If you continue in my word.”

[8:31]  ⁵ tn Or “truly.”

[15:7]  ⁶ tn Or “reside.”

[15:7]  ⁷ tn Or “reside.”

[15:7]  ⁸ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

[3:16]  ⁹ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ¹⁰ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[8:10]  ¹¹ tn Grk “putting…I will inscribe.”

[8:10]  ¹² tn Grk “mind.”

[8:10]  ¹³ tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.

[1:2]  ¹⁴ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ¹⁵ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[1:3]  ¹⁶ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ¹⁷ tn Grk “by the word of his power.”

[1:3]  ¹⁸ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:3]  ¹⁹ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ²⁰ tn Grk “by the word of his power.”

[1:3]  ²¹ sn An allusion to Ps 110:1, quoted often in Hebrews.