Yohanes 3:33

3:33 The one who has accepted his testimony has confirmed clearly that God is truthful. ¹ 

Yohanes 5:32

5:32 There is another ²  who testifies about me, and I know the testimony he testifies about me is true.

Yohanes 8:26

8:26 I have many things to say and to judge ³  about you, but the Father ⁴  who sent me is truthful, ⁵  and the things I have heard from him I speak to the world.” ⁶ 

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ⁷  shown up as a liar, ⁸  just as it is written: “so that you will be justified ⁹  in your words and will prevail when you are judged.” ¹⁰ 

Roma 3:2

3:2 Actually, there are many advantages. ¹¹  First of all, ¹²  the Jews ¹³  were entrusted with the oracles of God. ¹⁴ 

Kolose 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ¹⁵  from among the dead, so that he himself may become first in all things. ¹⁶ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁷ 

Ibrani 6:18

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

Ibrani 6:1

6:1 Therefore we must progress beyond ¹⁹  the elementary ²⁰  instructions about Christ ²¹  and move on ²²  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Yohanes 5:10

5:10 So the Jewish leaders ²³  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ²⁴ 

[3:33]  ¹ tn Or “is true.”

[5:32]  ² sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression.

[8:26]  ³ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ⁴ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ⁵ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ⁶ tn Grk “and what things I have heard from him, these things I speak to the world.”

[3:4]  ⁷ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ⁸ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ⁹ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ¹⁰ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:2]  ¹¹ tn Grk “much in every way.”

[3:2]  ¹² tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ¹³ tn Grk “they were.”

[3:2]  ¹⁴ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[1:18]  ¹⁵ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ¹⁶ tn Grk “in order that he may become in all things, himself, first.”

[1:2]  ¹⁷ tn Grk “before eternal ages.”

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

[6:1]  ¹⁹ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ²⁰ tn Or “basic.”

[6:1]  ²¹ tn Grk “the message of the beginning of Christ.”

[6:1]  ²² tn Grk “leaving behind…let us move on.”

[5:10]  ²³ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ²⁴ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.