1 Thessalonians 1:3

1:3 because we recall ¹  in the presence of our God and Father ²  your work of faith and labor of love and endurance of hope ³  in our Lord Jesus Christ.

Romans 8:28-30

8:28 And we know that all things work together ⁴  for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁵  would be the firstborn among many brothers and sisters. ⁶  8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Romans 11:5-7

11:5 So in the same way at the present time there is a remnant chosen by grace. 11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace. 11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ⁷  rest were hardened,

Ephesians 1:4

1:4 For ⁸  he chose us in Christ ⁹  before the foundation of the world that we may be holy and unblemished ¹⁰  in his sight ¹¹  in love. ¹² 

Philippians 1:6-7

1:6 For I am sure of this very thing, ¹³  that the one ¹⁴  who began a good work in ¹⁵  you will perfect it ¹⁶  until the day of Christ Jesus. 1:7 For ¹⁷  it is right for me to think this about all of you, because I have you in my heart, ¹⁸  since both in my imprisonment ¹⁹  and in the defense and confirmation of the gospel all of you became partners in God’s grace ²⁰  together with me.

Philippians 1:1-2

Salutation

1:1 From Paul ²¹  and Timothy, slaves ²²  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²³  with the overseers ²⁴  and deacons. 1:2 Grace and peace to you ²⁵  from God our Father and the Lord Jesus Christ!

Philippians 1:2

1:2 Grace and peace to you ²⁶  from God our Father and the Lord Jesus Christ!

Philippians 1:10

1:10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ,

[1:3]  ¹ tn Grk “making mention…recalling.” The participle ποιούμενοι (poioumenoi) in v. 2 has been translated as temporal, and μνημονεύοντες (mnhmoneuonte") in v. 3 has been translated as causal.

[1:3]  ² tn Or the phrase may connect at the end of the verse: “hope…in the presence of our God and Father.”

[1:3]  ³ tn These phrases denote Christian virtues in action: the work produced by faith, labor motivated by love, and endurance that stems from hope in Christ.

[8:28]  ⁴ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[8:29]  ⁵ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:7]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:4]  ⁸ tn Grk “just as.” Eph 1:3-14 are one long sentence in Greek that must be broken up in English translation. Verse 4 expresses the reason why God the Father is blessed (cf. BDAG 494 s.v. καθώς 3).

[1:4]  ⁹ tn Grk “in him.”

[1:4]  ¹⁰ sn The Greek word translated unblemished (ἀμώμους, amwmous) is often used of an acceptable paschal lamb. Christ, as our paschal lamb, is also said to be unblemished (Heb 9:14; 1 Pet 1:19). Since believers are in Christ, God views them positionally and will make them ultimately without blemish as well (Jude 24; Eph 5:27; Col 1:22).

[1:4]  ¹¹ tn Grk “before him.”

[1:4]  ¹² tn The prepositional phrase ἐν ἀγάπῃ (en agaph, “in love”) may modify one of three words or phrases: (1) “chose,” (2) “holy and unblemished,” both in v. 4, or (3) “by predestining” in v. 5. If it modifies “chose,” it refers to God’s motivation in that election, but this option is unlikely because of the placement of the prepositional phrase far away from the verb. The other two options are more likely. If it modifies “holy and unblemished,” it specifies that our holiness cannot be divorced from love. This view is in keeping with the author’s use of ἀγάπη to refer often to human love in Ephesians, but the placement of the prepositional phrase not immediately following the words it modifies would be slightly awkward. If it modifies “by predestining” (v. 5), again the motivation of God’s choice is love. This would fit the focus of the passage on God’s gracious actions toward believers, but it could be considered slightly redundant in that God’s predestination itself proves his love.

[1:6]  ¹³ tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ¹⁴ tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ¹⁵ tn Or “among.”

[1:6]  ¹⁶ tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ¹⁷ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ¹⁸ tn Or possibly “because you have me in your heart.”

[1:7]  ¹⁹ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ²⁰ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[1:1]  ²¹ 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]  ²² tn Traditionally, “servants” or “bondservants.” 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]  ²³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁴ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[1:2]  ²⁵ tn Grk “Grace to you and peace.”

[1:2]  ²⁶ tn Grk “Grace to you and peace.”