Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹ 

Titus 3:7

3:7 And so, ²  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ³ 

Acts 24:15

24:15 I have ⁴  a hope in God (a hope ⁵  that ⁶  these men ⁷  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ⁸ 

Romans 5:5

5:5 And hope does not disappoint, because the love of God ⁹  has been poured out ¹⁰  in our hearts through the Holy Spirit who was given to us.

Romans 8:24-25

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ¹¹ 

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ¹²  so that you may abound in hope by the power of the Holy Spirit.

Colossians 1:5

1:5 Your faith and love have arisen ¹³  from the hope laid up ¹⁴  for you in heaven, which you have heard about in the message of truth, the gospel ¹⁵ 

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ¹⁶  without shifting ¹⁷  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Colossians 1:27

1:27 God wanted to make known to them the glorious ¹⁸  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 1:2

1:2 to the saints, the faithful ¹⁹  brothers and sisters ²⁰  in Christ, at Colossae. Grace and peace to you ²¹  from God our Father! ²² 

Colossians 2:16

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 –

Hebrews 6:18-19

6:18 so that we who have found refuge in him ²³  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, ²⁴ 

Hebrews 6:1

6:1 Therefore we must progress beyond ²⁵  the elementary ²⁶  instructions about Christ ²⁷  and move on ²⁸  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 1:3

1:3 The Son is ²⁹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ³⁰  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³¹ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ³²  in various portions ³³  and in various ways ³⁴  to our ancestors ³⁵  through the prophets,

Hebrews 3:3

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!

[1:2]  ¹ tn Grk “before eternal ages.”

[3:7]  ² 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]  ³ tn Grk “heirs according to the hope of eternal life.”

[24:15]  ⁴ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ⁵ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ⁶ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ⁷ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ⁸ tn Or “the unjust.”

[5:5]  ⁹ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ¹⁰ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[8:25]  ¹¹ tn Or “perseverance.”

[15:13]  ¹² 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).

[1:5]  ¹³ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ¹⁴ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹⁵ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:23]  ¹⁶ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹⁷ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:27]  ¹⁸ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:2]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “Grace to you and peace.”

[1:2]  ²² 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.

[6:18]  ²³ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:19]  ²⁴ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[6:1]  ²⁵ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ²⁶ tn Or “basic.”

[6:1]  ²⁷ tn Grk “the message of the beginning of Christ.”

[6:1]  ²⁸ tn Grk “leaving behind…let us move on.”

[1:3]  ²⁹ 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]  ³⁰ tn Grk “by the word of his power.”

[1:3]  ³¹ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:1]  ³² tn Or “spoke formerly.”

[1:1]  ³³ 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]  ³⁴ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ³⁵ tn Grk “to the fathers.”