2 Corinthians 11:31

11:31 The God and Father of the Lord Jesus, who is blessed forever, knows I am not lying.

John 5:22-23

5:22 Furthermore, the Father does not judge ¹  anyone, but has assigned ²  all judgment to the Son, 5:23 so that all people ³  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

John 10:30

10:30 The Father and I ⁴  are one.” ⁵ 

John 20:17

20:17 Jesus replied, ⁶  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Romans 15:6

15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Ephesians 1:3

Spiritual Blessings in Christ

1:3 Blessed ⁷  is ⁸  the God and Father of our Lord Jesus Christ, who has blessed ⁹  us with every spiritual blessing in the heavenly realms in Christ.

Ephesians 1:17

1:17 I pray that ¹⁰  the God of our Lord Jesus Christ, the Father of glory, ¹¹  may give you spiritual wisdom and revelation ¹²  in your growing knowledge of him, ¹³ 

Philippians 2:11

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Philippians 2:2

2:2 complete my joy and be of the same mind, ¹⁴  by having the same love, being united in spirit, ¹⁵  and having one purpose.

Philippians 1:4

1:4 I always pray with joy in my every prayer for all of you

Philippians 1:9

1:9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight

[5:22]  ¹ tn Or “condemn.”

[5:22]  ² tn Or “given,” or “handed over.”

[5:23]  ³ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[10:30]  ⁴ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ⁵ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[20:17]  ⁶ tn Grk “Jesus said to her.”

[1:3]  ⁷ sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.

[1:3]  ⁸ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.

[1:3]  ⁹ tn Or “enriched,” “conferred blessing.”

[1:17]  ¹⁰ tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.

[1:17]  ¹¹ tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”

[1:17]  ¹² tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.

[1:17]  ¹³ tn Grk “in the knowledge of him.”

[2:2]  ¹⁴ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ¹⁵ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).