Romans 5:2-3

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ¹  in the hope of God’s glory. 5:3 Not ²  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ³  so that you may abound in hope by the power of the Holy Spirit.

Psalms 16:9-11

16:9 So my heart rejoices

and I am happy; ⁴ 

My life is safe. ⁵ 

16:10 You will not abandon me ⁶  to Sheol; ⁷ 

you will not allow your faithful follower ⁸  to see ⁹  the Pit. ¹⁰ 

16:11 You lead me in ¹¹  the path of life; ¹² 

I experience absolute joy in your presence; ¹³ 

you always give me sheer delight. ¹⁴ 

Psalms 71:20-23

71:20 Though you have allowed me to experience much trouble and distress, ¹⁵ 

revive me once again! ¹⁶ 

Bring me up once again ¹⁷  from the depths of the earth!

71:21 Raise me to a position of great honor! ¹⁸ 

Turn and comfort me! ¹⁹ 

71:22 I will express my thanks to you with a stringed instrument,

praising ²⁰  your faithfulness, O my God!

I will sing praises to you accompanied by a harp,

O Holy One of Israel! ²¹ 

71:23 My lips will shout for joy! Yes, ²²  I will sing your praises!

I will praise you when you rescue me! ²³ 

Psalms 73:24-26

73:24 You guide ²⁴  me by your wise advice,

and then you will lead me to a position of honor. ²⁵ 

73:25 Whom do I have in heaven but you?

I desire no one but you on earth. ²⁶ 

73:26 My flesh and my heart may grow weak, ²⁷ 

but God always ²⁸  protects my heart and gives me stability. ²⁹ 

Proverbs 10:28

10:28 The hope ³⁰  of the righteous is joy,

but the expectation of the wicked will remain unfulfilled. ³¹ 

Proverbs 14:32

14:32 The wicked will be thrown down in his trouble, ³² 

but the righteous have refuge ³³  even in the threat of death. ³⁴ 

Lamentations 3:24-26

3:24 “My portion is the Lord,” I have said to myself, ³⁵ 

so I will put my hope in him.

ט (Tet)

3:25 The Lord is good to those who trust ³⁶  in him,

to the one ³⁷  who seeks him.

3:26 It is good to wait patiently ³⁸ 

for deliverance from the Lord. ³⁹ 

Habakkuk 3:17-18

3:17 When ⁴⁰  the fig tree does not bud,

and there are no grapes on the vines;

when the olive trees do not produce, ⁴¹ 

and the fields yield no crops; ⁴² 

when the sheep disappear ⁴³  from the pen,

and there are no cattle in the stalls,

3:18 I will rejoice because of ⁴⁴  the Lord;

I will be happy because of the God who delivers me!

Matthew 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Luke 10:20

10:20 Nevertheless, do not rejoice that ⁴⁵  the spirits submit to you, but rejoice ⁴⁶  that your names stand written ⁴⁷  in heaven.”

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ⁴⁸  the Lord appointed seventy-two ⁴⁹  others and sent them on ahead of him two by two into every town ⁵⁰  and place where he himself was about to go.

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁵¹ 

Philippians 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ⁵²  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Philippians 4:4

4:4 Rejoice in the Lord always. Again I say, rejoice!

Colossians 1:27

1:27 God wanted to make known to them the glorious ⁵³  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 1:1

Salutation

1:1 From Paul, ⁵⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:8

1:8 who also told us of your love in the Spirit.

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁵⁵  whether principalities or powers – all things were created through him and for him.

Colossians 1:2

1:2 to the saints, the faithful ⁵⁶  brothers and sisters ⁵⁷  in Christ, at Colossae. Grace and peace to you ⁵⁸  from God our Father! ⁵⁹ 

Colossians 2:16-17

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days – 2:17 these are only ⁶⁰  the shadow of the things to come, but the reality ⁶¹  is Christ! ⁶² 

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ⁶³  of our great God and Savior, Jesus Christ. ⁶⁴ 

Titus 3:7

3:7 And so, ⁶⁵  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ⁶⁶ 

Hebrews 3:6

3:6 But Christ ⁶⁷  is faithful as a son over God’s ⁶⁸  house. We are of his house, ⁶⁹  if in fact we hold firmly ⁷⁰  to our confidence and the hope we take pride in. ⁷¹ 

Hebrews 6:17-19

6:17 In the same way ⁷²  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ⁷³  and so he intervened with an oath, 6:18 so that we who have found refuge in him ⁷⁴  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ⁷⁵ 

Hebrews 6:1

6:1 Therefore we must progress beyond ⁷⁶  the elementary ⁷⁷  instructions about Christ ⁷⁸  and move on ⁷⁹  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 1:3-8

1:3 The Son is ⁸⁰  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁸¹  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁸²  1:4 Thus he became ⁸³  so far better than the angels as ⁸⁴  he has inherited a name superior to theirs.

The Son Is Superior to Angels

1:5 For to which of the angels did God ⁸⁵  ever say, “You are my son! Today I have fathered you”? ⁸⁶  And in another place ⁸⁷  he says, ⁸⁸  “I will be his father and he will be my son.” ⁸⁹  1:6 But when he again brings ⁹⁰  his firstborn into the world, he says, “Let all the angels of God worship him!” ⁹¹  1:7 And he says ⁹²  of the angels, “He makes ⁹³  his angels spirits and his ministers a flame of fire,” ⁹⁴  1:8 but of ⁹⁵  the Son he says, ⁹⁶ 

“Your throne, O God, is forever and ever, ⁹⁷ 

and a righteous scepter ⁹⁸  is the scepter of your kingdom.

Hebrews 4:13

4:13 And no creature is hidden from God, ⁹⁹  but everything is naked and exposed to the eyes of him to whom we must render an account.

Hebrews 4:1

God’s Promised Rest

4:1 Therefore we must be wary ¹⁰⁰  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Hebrews 3:1-3

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁰¹  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹⁰²  3:2 who is faithful to the one who appointed him, as Moses was also in God’s ¹⁰³  house. ¹⁰⁴  3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself!

[5:2]  ¹ tn Or “exult, boast.”

[5:3]  ² tn Here δέ (de) has not been translated because of differences between Greek and English style.

[15:13]  ³ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[16:9]  ⁴ tn Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי (kÿvodiy, “my glory”) as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 30:12; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”

[16:9]  ⁵ tn Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.

[16:10]  ⁶ tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[16:10]  ⁷ sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.

[16:10]  ⁸ tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.

[16:10]  ⁹ tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.

[16:10]  ¹⁰ tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.

[16:11]  ¹¹ tn Heb “cause me to know”; or “cause me to experience.”

[16:11]  ¹² tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.

[16:11]  ¹³ tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.

[16:11]  ¹⁴ tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).

[71:20]  ¹⁵ tn Heb “you who have caused me to see many harmful distresses.”

[71:20]  ¹⁶ tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV).

[71:20]  ¹⁷ tn Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will bring me up once again” (cf. NIV, NRSV).

[71:21]  ¹⁸ tn Heb “increase my greatness.” The prefixed verbal form is distinctly jussive, indicating this is a prayer or wish. The psalmist’s request for “greatness” (or “honor”) is not a boastful, self-serving prayer for prominence, but, rather, a request that God would vindicate by elevating him over those who are trying to humiliate him.

[71:21]  ¹⁹ tn The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.)

[71:22]  ²⁰ tn The word “praising” is supplied in the translation for stylistic reasons.

[71:22]  ²¹ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior.

[71:23]  ²² tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.

[71:23]  ²³ tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.

[73:24]  ²⁴ tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ²⁵ tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[73:25]  ²⁶ tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.

[73:26]  ²⁷ tn The Hebrew verb כָלָה (khalah, “to fail; to grow weak”) does not refer here to physical death per se, but to the physical weakness that sometimes precedes death (see Job 33:21; Pss 71:9; 143:7; Prov 5:11).

[73:26]  ²⁸ tn Or “forever.”

[73:26]  ²⁹ tn Heb “is the rocky summit of my heart and my portion.” The psalmist compares the Lord to a rocky summit where one could go for protection and to landed property, which was foundational to economic stability in ancient Israel.

[10:28]  ³⁰ sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.

[10:28]  ³¹ tn Heb “will perish”; NAB “comes to nought.”

[14:32]  ³² tn The prepositional phrase must be “in his time of trouble” (i.e., when catastrophe comes). Cf. CEV “In times of trouble the wicked are destroyed.” A wicked person has nothing to fall back on in such times.

[14:32]  ³³ sn The righteous have hope in a just retribution – they have a place of safety even in death.

[14:32]  ³⁴ tc The LXX reads this as “in his integrity,” as if it were בְּתוּמּוֹ (bÿtumo) instead of “in his death” (בְּמוֹתוֹ, bÿmoto). The LXX is followed by some English versions (e.g., NAB “in his honesty,” NRSV “in their integrity,” and TEV “by their integrity”).

[3:24]  ³⁵ tn Heb “My soul said…” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= I ).

[3:25]  ³⁶ tn Heb “wait for him”

[3:25]  ³⁷ tn Heb “to the soul…” The term נֶפֶשׁ (nefesh, “soul”) is a synecdoche of part (= “the soul who seeks him”) for the whole person (= “the person who seeks him”).

[3:26]  ³⁸ tn Heb “waiting and silently.” The two adjectives וְיָחִיל וְדוּמָם (vÿyakhil vÿdumam, “waiting and silently”) form a hendiadys: The first functions verbally and the second functions adverbially: “to wait silently.” The adjective דוּמָם (dumam, “silently”) also functions as a metonymy of association, standing for patience or rest (HALOT 217 s.v.). This metonymical nuance is captured well in less literal English versions: “wait in patience” (TEV) and “wait patiently” (CEV, NJPS). The more literal English versions do not express the metonymy as well: “quietly wait” (KJV, NKJV, ASV), “waits silently” (NASB), “wait quietly” (RSV, NRSV, NIV).

[3:26]  ³⁹ tn Heb “deliverance of the Lord.” In the genitive-construct, the genitive יהוה (YHWH, “the Lord”) denotes source, that is, he is the source of the deliverance: “deliverance from the Lord.”

[3:17]  ⁴⁰ tn Or “though.”

[3:17]  ⁴¹ tn Heb “the produce of the olive disappoints.”

[3:17]  ⁴² tn Heb “food.”

[3:17]  ⁴³ tn Or “are cut off.”

[3:18]  ⁴⁴ tn Or “in.”

[10:20]  ⁴⁵ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ⁴⁶ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ⁴⁷ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[10:1]  ⁴⁸ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁴⁹ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁵⁰ tn Or “city.”

[1:13]  ⁵¹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[3:1]  ⁵² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:27]  ⁵³ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:1]  ⁵⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:16]  ⁵⁵ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:2]  ⁵⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵⁸ tn Or “Grace to you and peace.”

[1:2]  ⁵⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:17]  ⁶⁰ tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.

[2:17]  ⁶¹ tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.

[2:17]  ⁶² tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.”

[2:13]  ⁶³ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ⁶⁴ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[3:7]  ⁶⁵ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ⁶⁶ tn Grk “heirs according to the hope of eternal life.”

[3:6]  ⁶⁷ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁶⁸ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁶⁹ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁷⁰ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ⁷¹ tn Grk “the pride of our hope.”

[6:17]  ⁷² tn Grk “in which.”

[6:17]  ⁷³ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[6:18]  ⁷⁴ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:19]  ⁷⁵ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[6:1]  ⁷⁶ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ⁷⁷ tn Or “basic.”

[6:1]  ⁷⁸ tn Grk “the message of the beginning of Christ.”

[6:1]  ⁷⁹ tn Grk “leaving behind…let us move on.”

[1:3]  ⁸⁰ 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]  ⁸¹ tn Grk “by the word of his power.”

[1:3]  ⁸² sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:4]  ⁸³ tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

[1:4]  ⁸⁴ tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

[1:5]  ⁸⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ⁸⁶ tn Grk “I have begotten you.”

[1:5]  ⁸⁷ tn Grk “And again,” quoting another OT passage.

[1:5]  ⁸⁸ tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.

[1:5]  ⁸⁹ tn Grk “I will be a father to him and he will be a son to me.”

[1:6]  ⁹⁰ tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

[1:6]  ⁹¹ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[1:7]  ⁹² sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ⁹³ tn Grk “He who makes.”

[1:7]  ⁹⁴ sn A quotation from Ps 104:4.

[1:8]  ⁹⁵ tn Or “to.”

[1:8]  ⁹⁶ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ⁹⁷ 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]  ⁹⁸ tn Grk “the righteous scepter,” but used generically.

[4:13]  ⁹⁹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[4:1]  ¹⁰⁰ tn Grk “let us fear.”

[3:1]  ¹⁰¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹⁰² tn Grk “of our confession.”

[3:2]  ¹⁰³ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ¹⁰⁴ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.