1 Peter 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ¹  others ²  because you were called to inherit a blessing.

Matthew 25:34

25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.

Acts 20:32

20:32 And now I entrust ³  you to God and to the message ⁴  of his grace. This message ⁵  is able to build you up and give you an inheritance among all those who are sanctified.

Acts 26:18

26:18 to open their eyes so that they turn ⁶  from darkness to light and from the power ⁷  of Satan to God, so that they may receive forgiveness of sins and a share ⁸  among those who are sanctified by faith in me.’

Galatians 3:18

3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ⁹  it to Abraham through the promise.

Ephesians 1:11

1:11 In Christ ¹⁰  we too have been claimed as God’s own possession, ¹¹  since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will

Ephesians 1:14

1:14 who is the down payment ¹²  of our inheritance, until the redemption of God’s own possession, ¹³  to the praise of his glory.

Ephesians 1:18

1:18 – since the eyes of your ¹⁴  heart have been enlightened ¹⁵  – so that you may know what is the hope of his calling, ¹⁶  what is the wealth of his glorious ¹⁷  inheritance in the saints,

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁸  in the saints’ ¹⁹  inheritance in the light.

Hebrews 9:15

9:15 And so he is the mediator ²⁰  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ²¹  since he died ²²  to set them free from the violations committed under the first covenant.

[3:9]  ¹ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ² tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

[20:32]  ³ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ⁴ tn Grk “word.”

[20:32]  ⁵ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[26:18]  ⁶ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁷ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁸ tn Or “and an inheritance.”

[3:18]  ⁹ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.

[1:11]  ¹⁰ tn Grk “in whom,” as a continuation of the previous verse.

[1:11]  ¹¹ tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.

[1:14]  ¹² tn Or “first installment,” “pledge,” “deposit.”

[1:14]  ¹³ tn Grk “the possession.”

[1:18]  ¹⁴ tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì⁴⁶ B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.

[1:18]  ¹⁵ tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.

[1:18]  ¹⁶ tn Or “the hope to which he has called you.”

[1:18]  ¹⁷ tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”

[1:12]  ¹⁸ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[9:15]  ²⁰ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ²¹ tn Grk “the promise of the eternal inheritance.”

[9:15]  ²² tn Grk “a death having occurred.”