Hebrews 6:18

6:18 so that we who have found refuge in him ¹  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.

Hebrews 8:6

8:6 But ²  now Jesus ³  has obtained a superior ministry, since ⁴  the covenant that he mediates is also better and is enacted ⁵  on better promises. ⁶ 

Hebrews 11:40

11:40 For God had provided something better for us, so that they would be made perfect together with us. ⁷ 

John 1:17

1:17 For the law was given through Moses, but ⁸  grace and truth came about through Jesus Christ.

Romans 8:3

8:3 For God achieved what the law could not do because ⁹  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Colossians 1:27

1:27 God wanted to make known to them the glorious ¹⁰  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 1:1

Salutation

1:1 From Paul, ¹¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:1

Salutation

1:1 From Paul, ¹²  a slave ¹³  of God and apostle of Jesus Christ, to further the faith ¹⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[6:18]  ¹ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[8:6]  ² sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).

[8:6]  ³ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ⁴ tn Grk “to the degree that.”

[8:6]  ⁵ tn Grk “which is enacted.”

[8:6]  ⁶ sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.

[11:40]  ³ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

[1:17]  ⁴ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[8:3]  ⁵ tn Grk “in that.”

[1:27]  ⁶ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:1]  ⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”