Romans 1:2

1:2 This gospel ¹  he promised beforehand through his prophets in the holy scriptures,

Psalms 119:140

119:140 Your word is absolutely pure,

and your servant loves it!

Daniel 10:21

10:21 However, I will first tell you what is written in a dependable book. ²  (There is no one who strengthens me against these princes, ³  except Michael your ⁴  prince.

Acts 7:38

7:38 This is the man who was in the congregation ⁵  in the wilderness ⁶  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁷  and he ⁸  received living oracles ⁹  to give to you. ¹⁰ 

Acts 7:2

7:2 So he replied, ¹¹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹²  Abraham when he was in Mesopotamia, before he settled in Haran,

Acts 3:15-16

3:15 You killed ¹³  the Originator ¹⁴  of life, whom God raised ¹⁵  from the dead. To this fact we are witnesses! ¹⁶  3:16 And on the basis of faith in Jesus’ ¹⁷  name, ¹⁸  his very name has made this man – whom you see and know – strong. The ¹⁹  faith that is through Jesus ²⁰  has given him this complete health in the presence ²¹  of you all.

Hebrews 5:12

5:12 For though you should in fact be teachers by this time, ²²  you need someone to teach you the beginning elements of God’s utterances. ²³  You have gone back to needing ²⁴  milk, not ²⁵  solid food.

Hebrews 5:1

5:1 For every high priest is taken from among the people ²⁶  and appointed ²⁷  to represent them before God, ²⁸  to offer both gifts and sacrifices for sins.

Hebrews 4:11

4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience.

Hebrews 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ²⁹  with those who heard it in faith. ³⁰ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ³¹  in various portions ³²  and in various ways ³³  to our ancestors ³⁴  through the prophets,

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ³⁵  in various portions ³⁶  and in various ways ³⁷  to our ancestors ³⁸  through the prophets,

Revelation 22:6

A Final Reminder

22:6 Then ³⁹  the angel ⁴⁰  said to me, “These words are reliable ⁴¹  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ⁴²  what must happen soon.”

[1:2]  ¹ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[10:21]  ² tn Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. NIV, NCV, TEV, CEV, NLT), although the NAB’s rendering “the truthful book” regards “truth” as an attributive adjective, as does the present translation.

[10:21]  ³ tn The word “princes” is supplied for clarity.

[10:21]  ⁴ tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.

[7:38]  ⁵ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ⁶ tn Or “desert.”

[7:38]  ⁷ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁸ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁹ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹⁰ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:2]  ¹¹ tn Grk “said.”

[7:2]  ¹² tn Or “ancestor”; Grk “father.”

[3:15]  ¹³ tn Or “You put to death.”

[3:15]  ¹⁴ tn Or “Founder,” “founding Leader.”

[3:15]  ¹⁵ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ¹⁶ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:16]  ¹⁷ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ¹⁸ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ¹⁹ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ²¹ tn Or “in full view.”

[5:12]  ²² tn Grk “because of the time.”

[5:12]  ²³ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ²⁴ tn Grk “you have come to have a need for.”

[5:12]  ²⁵ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.

[5:1]  ²⁶ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ²⁷ tn Grk “who is taken from among people is appointed.”

[5:1]  ²⁸ tn Grk “appointed on behalf of people in reference to things relating to God.”

[4:2]  ²⁹ tn Or “they were not united.”

[4:2]  ³⁰ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

[1:1]  ³¹ tn Or “spoke formerly.”

[1:1]  ³² 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]  ³³ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ³⁴ tn Grk “to the fathers.”

[1:1]  ³⁵ tn Or “spoke formerly.”

[1:1]  ³⁶ 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]  ³⁷ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ³⁸ tn Grk “to the fathers.”

[22:6]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ⁴⁰ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ⁴¹ tn Grk “faithful.”

[22:6]  ⁴² tn See the note on the word “servants” in 1:1.