2 Timothy 1:18

1:18 May the Lord grant him to find mercy from the Lord on that day! ¹  And you know very well all the ways he served me in Ephesus. ² 

Nehemiah 5:19

5:19 Please remember me for good, O my God, for all that I have done for this people.

Nehemiah 13:14

13:14 Please remember me for this, O my God, and do not wipe out the kindness that I have done for the temple of my God and for its services!

Nehemiah 13:22

13:22 Then I directed the Levites to purify themselves and come and guard the gates in order to keep the Sabbath day holy.

For this please remember me, O my God, and have pity on me in keeping with your great love.

Nehemiah 13:31

13:31 I also provided for ³  the wood offering at the appointed times and also for the first fruits.

Please remember me for good, O my God.

Psalms 18:25

18:25 You prove to be loyal ⁴  to one who is faithful; ⁵ 

you prove to be trustworthy ⁶  to one who is innocent. ⁷ 

Psalms 37:26

37:26 All day long he shows compassion and lends to others, ⁸ 

and his children ⁹  are blessed.

Matthew 5:7

5:7 “Blessed are the merciful, for they will be shown mercy.

Matthew 10:41-42

10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ¹⁰  receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ¹¹  he will never lose his reward.”

Matthew 25:35-40

25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, ¹²  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ¹³  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ¹⁴  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ¹⁵  ‘I tell you the truth, ¹⁶  just as you did it for one of the least of these brothers or sisters ¹⁷  of mine, you did it for me.’

Matthew 25:2

25:2 Five ¹⁸  of the virgins ¹⁹  were foolish, and five were wise.

Colossians 1:12-14

1:12 giving thanks to the Father who has qualified you to share ²⁰  in the saints’ ²¹  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²²  1:14 in whom we have redemption, ²³  the forgiveness of sins.

Hebrews 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Hebrews 10:34

10:34 For in fact you shared the sufferings of those in prison, ²⁴  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ²⁵  had a better and lasting possession.

[1:18]  ¹ sn That day is a reference to the day when Onesiphorus (v. 16) stands before Christ to give account for his service (cf. v. 12; 1 Cor 3:13; 2 Cor 5:9-10).

[1:18]  ² tn Grk “all the ways he served in Ephesus.”

[13:31]  ³ tn The words “I also provided for” are not included in the Hebrew text, but are supplied in the translation for the sake of clarity.

[18:25]  ⁵ tn The imperfect verbal forms in vv. 25-29 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 25-27) and about the way in which God typically empowers him on the battlefield (vv. 28-29). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.

[18:25]  ⁶ tn Or “to a faithful follower.” A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).

[18:25]  ⁷ tn Or “innocent.”

[18:25]  ⁸ tn Heb “a man of innocence.”

[37:26]  ⁷ tn The active participles describe characteristic behavior.

[37:26]  ⁸ tn Or “offspring”; Heb “seed.”

[10:41]  ⁹ tn Grk “And whoever.” Here καί (kai) has not been translated.

[10:42]  ¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:37]  ¹³ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ¹⁵ tn Here δέ (de) has not been translated.

[25:39]  ¹⁷ tn Here δέ (de) has not been translated.

[25:40]  ¹⁹ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ²¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[25:2]  ²¹ tn Here δέ (de) has not been translated.

[25:2]  ²² tn Grk “Five of them.”

[1:12]  ²³ 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]  ²⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ²⁵ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ²⁷ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[10:34]  ²⁹ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ³⁰ tn Grk “you yourselves.”