Zechariah 3:2-4

3:2 The Lord ¹  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ²  rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3:3 Now Joshua was dressed in filthy clothes ³  as he stood there before the angel. 3:4 The angel ⁴  spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you ⁵  in fine clothing.”

John 14:19

14:19 In a little while ⁶  the world will not see me any longer, but you will see me; because I live, you will live too.

John 17:9-11

17:9 I am praying ⁷  on behalf of them. I am not praying ⁸  on behalf of the world, but on behalf of those you have given me, because they belong to you. ⁹  17:10 Everything ¹⁰  I have belongs to you, ¹¹  and everything you have belongs to me, ¹²  and I have been glorified by them. ¹³  17:11 I ¹⁴  am no longer in the world, but ¹⁵  they are in the world, and I am coming to you. Holy Father, keep them safe ¹⁶  in your name ¹⁷  that you have given me, so that they may be one just as we are one. ¹⁸ 

John 17:15-21

17:15 I am not asking you to take them out of the world, but that you keep them safe ¹⁹  from the evil one. ²⁰  17:16 They do not belong to the world ²¹  just as I do not belong to the world. ²²  17:17 Set them apart ²³  in the truth; your word is truth. 17:18 Just as you sent me into the world, so I sent them into the world. ²⁴  17:19 And I set myself apart ²⁵  on their behalf, ²⁶  so that they too may be truly set apart. ²⁷ 

Jesus Prays for Believers Everywhere

17:20 “I am not praying ²⁸  only on their behalf, but also on behalf of those who believe ²⁹  in me through their testimony, ³⁰  17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ³¹  that they will be in us, so that the world will believe that you sent me.

Romans 5:9-10

5:9 Much more then, because we have now been declared righteous ³²  by his blood, ³³  we will be saved through him from God’s wrath. ³⁴  5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Romans 8:32

8:32 Indeed, he who ³⁵  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Romans 8:34

8:34 Who is the one who will condemn? Christ ³⁶  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Hebrews 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Hebrews 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ³⁷ 

Hebrews 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ³⁸  ever say, “You are my son! Today I have fathered you”? ³⁹  And in another place ⁴⁰  he says, ⁴¹  “I will be his father and he will be my son.” ⁴² 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁴³  in various portions ⁴⁴  and in various ways ⁴⁵  to our ancestors ⁴⁶  through the prophets,

Hebrews 2:1-2

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away. 2:2 For if the message spoken through angels ⁴⁷  proved to be so firm that every violation ⁴⁸  or disobedience received its just penalty,

[3:2]  ¹ sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

[3:2]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:3]  ³ sn The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.

[3:4]  ⁴ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

[3:4]  ⁵ tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”

[14:19]  ⁶ tn Grk “Yet a little while, and.”

[17:9]  ⁷ tn Grk “I am asking.”

[17:9]  ⁸ tn Grk “I am not asking.”

[17:9]  ⁹ tn Or “because they are yours.”

[17:10]  ¹⁰ tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:10]  ¹¹ tn Or “Everything I have is yours.”

[17:10]  ¹² tn Or “everything you have is mine.”

[17:10]  ¹³ tn Or “I have been honored among them.”

[17:11]  ¹⁴ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ¹⁵ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ¹⁶ tn Or “protect them”; Grk “keep them.”

[17:11]  ¹⁷ tn Or “by your name.”

[17:11]  ¹⁸ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:15]  ¹⁹ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ²⁰ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[17:16]  ²¹ tn Grk “they are not of the world.” This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.

[17:16]  ²² tn Grk “just as I am not of the world.”

[17:17]  ²³ tn Or “Consecrate them” or “Sanctify them.”

[17:18]  ²⁴ sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.

[17:19]  ²⁵ tn Or “I sanctify.”

[17:19]  ²⁶ tn Or “for their sake.”

[17:19]  ²⁷ tn Or “they may be truly consecrated,” or “they may be truly sanctified.”

[17:20]  ²⁸ tn Or “I do not pray.”

[17:20]  ²⁹ tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).

[17:20]  ³⁰ tn Grk “their word.”

[17:21]  ³¹ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[5:9]  ³² tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ³³ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ³⁴ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[8:32]  ³⁵ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[8:34]  ³⁶ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[7:1]  ³⁷ sn A series of quotations from Gen 14:17-19.

[1:5]  ³⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ³⁹ tn Grk “I have begotten you.”

[1:5]  ⁴⁰ tn Grk “And again,” quoting another OT passage.

[1:5]  ⁴¹ 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]  ⁴² tn Grk “I will be a father to him and he will be a son to me.”

[1:1]  ⁴³ tn Or “spoke formerly.”

[1:1]  ⁴⁴ 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]  ⁴⁵ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁴⁶ tn Grk “to the fathers.”

[2:2]  ⁴⁷ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

[2:2]  ⁴⁸ tn Grk “through angels became valid and every violation.”