Ecclesiastes 7:20

7:20 For ¹  there is not one truly ²  righteous person on the earth

who continually does good and never sins.

Matthew 6:12

6:12 and forgive us our debts, as we ourselves ³  have forgiven our debtors.

Romans 7:20-23

7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

7:21 So, I find the law that when I want to do good, evil is present with me. 7:22 For I delight in the law of God in my inner being. 7:23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members.

Romans 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ⁴  husband dies, she is released from the law of the marriage. ⁵ 

Colossians 1:1

Salutation

1:1 From Paul, ⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ephesians 4:22-24

4:22 You were taught with reference to your former way of life to lay aside ⁷  the old man who is being corrupted in accordance with deceitful desires, 4:23 to be renewed in the spirit of your mind, 4:24 and to put on the new man who has been created in God’s image ⁸  – in righteousness and holiness that comes from truth. ⁹ 

Ephesians 5:26-27

5:26 to sanctify her by cleansing her ¹⁰  with the washing of the water by the word, 5:27 so that he ¹¹  may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless. ¹² 

Ephesians 5:1

Live in Love

5:1 Therefore, be ¹³  imitators of God as dearly loved children

Ephesians 5:23

5:23 because the husband is the head of the wife as also Christ is the head of the church – he himself being the savior of the body.

James 3:2

3:2 For we all stumble ¹⁴  in many ways. If someone does not stumble ¹⁵  in what he says, ¹⁶  he is a perfect individual, ¹⁷  able to control the entire body as well.

James 3:1

The Power of the Tongue

3:1 Not many of you should become teachers, my brothers and sisters, ¹⁸  because you know that we will be judged more strictly. ¹⁹ 

James 1:7-10

1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, ²⁰  unstable in all his ways.

1:9 Now the believer ²¹  of humble means ²²  should take pride ²³  in his high position. ²⁴  1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. ²⁵ 

[7:20]  ¹ tn The introductory particle כִּי (ki) is rendered variously: “for” (KJV); “indeed” (NASB); not translated (NIV); “for” (NJPS). The particle functions in an explanatory sense, explaining the need for wisdom in v. 19. Righteousness alone cannot always protect a person from calamity (7:15-16); therefore, something additional, such as wisdom, is needed. The need for wisdom as protection from calamity is particularly evident in the light of the fact that no one is truly righteous (7:19-20).

[7:20]  ² tn The term “truly” does not appear in the Hebrew text, but is supplied in the translation for clarity. Qoheleth does not deny the existence of some people who are relatively righteous.

[6:12]  ³ tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.

[7:2]  ⁴ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ⁵ tn Grk “husband.”

[1:1]  ⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:22]  ⁷ tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside… to be renewed… to put on”) is “that you have laid aside… that you are being renewed… that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apoqesqai), 23 (ἀνανεοῦσθαι, ananeousqai), and 24 (ἐνδύσασθαι, endusasqai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskw) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.

[4:24]  ⁸ tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α).

[4:24]  ⁹ tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”

[5:26]  ¹⁰ tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.

[5:27]  ¹¹ tn The use of the pronoun αὐτός (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.

[5:27]  ¹² tn Grk “but in order that it may be holy and blameless.”

[5:1]  ¹³ tn Or “become.”

[3:2]  ¹⁴ tn Or “fail.”

[3:2]  ¹⁵ tn Or “fail.”

[3:2]  ¹⁶ tn Grk “in speech.”

[3:2]  ¹⁷ tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).

[3:1]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:1]  ¹⁹ tn Grk “will receive a greater judgment.”

[1:8]  ²⁰ tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).

[1:9]  ²¹ tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[1:9]  ²² tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.

[1:9]  ²³ tn Grk “let him boast.”

[1:9]  ²⁴ tn Grk “his height,” “his exaltation.”

[1:10]  ²⁵ tn Grk “a flower of grass.”