7:21 “Not everyone who says to me, ‘Lord, Lord,’ 3 will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.
1:9 For this reason we also, from the day we heard about you, 5 have not ceased praying for you and asking God 6 to fill 7 you with the knowledge of his will in all spiritual wisdom and understanding,
13:1 Brotherly love must continue.
4:1 Therefore we must be wary 21 that, while the promise of entering his rest remains open, none of you may seem to have come short of it.
1 tn “become wise by understanding”; Grk “understanding.” The imperative “be wise” is apparently implied by the construction of vv. 15-21. See the following text-critical note for discussion.
2 tc ‡ The best witnesses read the imperative here (so Ì46 א A B P 0278 33 81 1739 pc). The participle is found primarily in the Western and Byzantine texttypes (D2 Ψ 1881 Ï latt [D* F G are slightly different, but support the participial reading]). But the participle is superior on internal grounds: The structure of v. 17 almost requires an imperative after ἀλλά (alla), for this gives balance to the clause: “Do not become foolish, but understand…” If the participle is original, it may be imperatival (and thus should be translated just like an imperative), but such is quite rare in the NT. More likely, there is an implied imperative as follows: “Do not become foolish, but become wise, understanding what the will of the Lord is.” Either way, the participle is the harder reading and ought therefore to be considered original. It is significant that seeing an implied imperative in this verse affords a certain symmetry to the author’s thought in vv. 15-21: There are three main sections (vv. 15-16, v. 17, vv. 18-21), each of which provides a negative injunction, followed by a positive injunction, followed by a present adverbial participle. If συνίετε (suniete) is original, this symmetry is lost. Thus, even though the external evidence for συνιέντες (sunientes) is not nearly as weighty as for the imperative, both the transcriptional and intrinsic evidence support it.
3 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
4 tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.
5 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
6 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
7 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
8 tn See the note on “fellow slave” in 1:7.
9 tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì46 D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA27 has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.
10 tn Or “filled.”
11 tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.
12 tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.
13 tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.
14 tn Or “so that we may speak.”
15 tn Or “in prison.”
16 tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.
17 tc Some
18 tc ‡ Most
19 tn Or “they were not united.”
20 tc A few
21 tn Grk “let us fear.”
22 tn Or “he was obligated.”
23 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
24 tn Or “propitiation.”