Acts 11:21

11:21 The ¹  hand of the Lord was with them, and a great number who believed ²  turned ³  to the Lord.

Psalms 110:3

110:3 Your people willingly follow you ⁴  when you go into battle. ⁵ 

On the holy hills ⁶  at sunrise ⁷  the dew of your youth ⁸  belongs to you. ⁹ 

The Song of Songs 5:4

5:4 My lover thrust his hand ¹⁰  through ¹¹  the hole, ¹² 

and my feelings ¹³  were stirred ¹⁴  for him.

Isaiah 50:5

50:5 The sovereign Lord has spoken to me clearly; ¹⁵ 

I have not rebelled,

I have not turned back.

Luke 24:45

24:45 Then he opened their minds so they could understand the scriptures, ¹⁶ 

John 6:44-45

6:44 No one can come to me unless the Father who sent me draws him, ¹⁷  and I will raise him up at the last day. 6:45 It is written in the prophets, ‘And they will all be taught by God.’ ¹⁸  Everyone who hears and learns from the Father ¹⁹  comes to me.

Romans 9:16

9:16 So then, ²⁰  it does not depend on human desire or exertion, ²¹  but on God who shows mercy.

Romans 9:1

Israel’s Rejection Considered

9:1 ²² I am telling the truth in Christ (I am not lying!), for my conscience assures me ²³  in the Holy Spirit –

Colossians 3:6-7

3:6 Because of these things the wrath of God is coming on the sons of disobedience. ²⁴  3:7 You also lived your lives ²⁵  in this way at one time, when you used to live among them.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 3:14-16

3:14 And to all these ²⁶  virtues ²⁷  add ²⁸  love, which is the perfect bond. ²⁹  3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ³⁰  to this peace), and be thankful. 3:16 Let the word of Christ ³¹  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ³²  in your hearts to God.

Colossians 4:4-6

4:4 Pray that I may make it known as I should. ³³  4:5 Conduct yourselves ³⁴  with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Ephesians 1:17-18

1:17 I pray that ³⁵  the God of our Lord Jesus Christ, the Father of glory, ³⁶  may give you spiritual wisdom and revelation ³⁷  in your growing knowledge of him, ³⁸  1:18 – since the eyes of your ³⁹  heart have been enlightened ⁴⁰  – so that you may know what is the hope of his calling, ⁴¹  what is the wealth of his glorious ⁴²  inheritance in the saints,

Philippians 2:13

2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.

James 1:16-17

1:16 Do not be led astray, my dear brothers and sisters. ⁴³  1:17 All generous giving and every perfect gift ⁴⁴  is from above, coming down ⁴⁵  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁴⁶ 

Revelation 3:7

To the Church in Philadelphia

3:7 “To ⁴⁷  the angel of the church in Philadelphia write the following: ⁴⁸ 

“This is the solemn pronouncement of ⁴⁹  the Holy One, the True One, who holds the key of David, who opens doors ⁵⁰  no one can shut, and shuts doors ⁵¹  no one can open:

Revelation 3:20

3:20 Listen! ⁵²  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ⁵³  and share a meal with him, and he with me.

[11:21]  ¹ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:21]  ² tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ³ sn Again, the expression turned is a summary term for responding to the gospel.

[110:3]  ⁴ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ⁵ tn Heb “in the day of your power.”

[110:3]  ⁶ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ⁷ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ⁸ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ⁹ tn Heb “to you [is].”

[5:4]  ¹⁰ tn Possibly a euphemism (double entendre). The term יָד (yad, “hand”) normally refers simply to the physical hand (HALOT 386 s.v. I יָד 1; BDB 388 s.v. יָד 1). There are, however, at least three occasions when יָד refers to tall stone pillars (translated “monument” or “pillar”), such as those used in Canaanite fertility-cults in the form of phallic representations (1 Sam 15:12; 2 Sam 18:18; Isa 56:5). It is clearly used as a euphemism for the male copulative organ in Isa 57:8, 10. It is now an established fact that yad is sometimes used as a euphemism for the male sexual organ in Ugaritic literature (e.g., text no. 52:33-35) (UT 1072). The noun יָד is also used in the Qumran literature in this sense in a list of penalties for indecent exposure (Manual of Discipline 7:12-15). Thus, several scholars suggest that a subtle double entendre in 5:4-6. The imagery of the man thrusting his “hand” through the “hole” in the door, and the Beloved “opening” to her lover, with her fingers dripped with “myrrh” on the “handles of the lock,” might have a double reference to the literal attempt to gain entry to her bedroom and his desire to make love to her. See M. Delcour, “Two Special Meanings of the Word yd in Biblical Hebrew,” JSS 12 (1967): 230-40.

[5:4]  ¹¹ tn Heb “sent his hand through.” Most scholars suggest that it denotes “to send through,” that is, “to thrust through” or “to extend through.” For example, BDB 1018 s.v. שָׁלַח 3.a proposes that מִן + שָׁלַח (shalakh + min) means “to stretch out (his hand) from the outside, inward.” He was attempting to open the door from the outside by extending his hand inside the door through some kind of latch-opening: “he put in his hand by the opening of the door” (KJV), “he extended his hand through the opening” (NASB), “he thrust his hand through the latch-opening” (NIV). Others, however, suggest that the construction.
מִן + שָׁלַח denotes “to withdraw from” (e.g., 1 Kgs 13:4). The preposition מִן is taken to mean, not “through,” but “away from.” Thus, he was withdrawing his hand from the latch-opening, that is, he had given up and was leaving. This approach is adopted by NJPS: “My beloved took his hand off the latch.” His departure is clearly stated in 5:6, “I opened [the door] for my beloved, but my beloved had already turned and gone away; my heart sank at his departure!” (see study notes below on 5:6).

[5:4]  ¹² tn Heb “hole.” Probably “latch-hole” or “key-hole,” but possibly a euphemism (double entendre). The noun חֹר (khor, “hole”) is used in OT in a literal and metaphorical sense: (1) literal sense: hole bored in the lid of a chest (2 Kgs 12:10); hole in a wall (Ezek 8:7); hole in the ground or cave used as hiding places for men (1 Sam 13:6; 14:11; Isa 42:23); hole in the ground, as the dwelling place of an asp (Isa 11:8); and a hole in a mountain, as the den of lions (Nah 2:13); and (2) figurative sense: hole of an eye (metonymy of association), that is, eye-socket (Zech 14:12) (HALOT 348 s.v. II חֹר; BDB 359 s.v. III חֹר). While the meaning of חֹר in Song 5:4 is clear – “hole” – there is a debate whether it is used in a literal or figurative sense. (1) Literal sense: The lexicons suggest that it denotes “hole of a door, that is, key-hole or latch-opening” (HALOT 348; BDB 359). Most commentators suggest that it refers to a hole bored through the bedroom door to provide access to the latch or lock. The mention in 5:5 of כַּפּוֹת הַמַּנְעוּל (kaffot hamman’ul, “latches of the door-bolt”) suggests that the term refers to some kind of opening associated with the latch of the bedroom door. This approach is followed by most translations: “the hole in the door” (JB), “the latch-hole” (NEB), “the latch-opening” (NIV), “the latch-hole” (NEB), “the latch” (RSV, NJPS), and “the opening of the door” (KJV). The assumption that the hole in question was a latch-hole in the door is reflected in Midrash Rabbah: Rabbi Abba ben Kahana said, “Why is the hole of the door mentioned here, seeing that it is a place where vermin swarm?” The situation envisaged by his actions are often depicted thus: In ancient Near Eastern villages, the bolting systems of doors utilized door-bolts and keys made of wood. The keys were often stored either on the outside (!) or inside of the door. If the key was placed on the inside of the door, a small hole was bored through the door so that a person could reach through the hole with the key to unlock the door. The key was often over a foot in length, and the keyhole large enough for a man’s hand. Apparently, he extended his hand through the hole from the outside to try to unbolt the door latch on the inside. He could put his hand through the hole, but could not open the door without the key. (2) Figurative sense: Because of the presence of several erotic motifs in 5:2-8 and the possibility that a double entendre is present (see notes below), several scholars suggest that the term is a euphemism for the female vagina (HALOT 348). They suggest that חֹר (“hole”) is the female counterpart for the euphemistic usage of יָד (“hand”) in 5:4. See A. S. Cook, The Root of the Thing: A Study of Job and the Song of Songs, 110, 123; Cheryl Exum, “A Literary and Structural Analysis of the Song of Songs,” ZAW 85 (1973): 50-51; M. H. Pope, Song of Songs (AB), 518-19.

[5:4]  ¹³ tn Heb “my inward parts,” “my intestines,” or “my bowels.” Alternately, “my feelings” or “my emotions.” The term מֵעֶה (me’eh) is used of the internal organs in general (“inward parts”) (e.g., 2 Sam 20:10; 2 Chr 21:15, 18; Pss 22:14; 40:9) or the digestive organs in particular (“intestines, bowels, stomach”) (e.g., Num 5:22; Job 20:14; Ezek 3:3; 7:19; Jonah 2:1-2). It is frequently used as a metonymy of adjunct for the emotions which Hebrew psychology associated with these internal organs (see H. W. Wolff, Anthropology of the Old Testament, 63-66). These include pity (Isa 16:11), lamentation (Jer 48:36), distress (Jer 4:19; Lam 1:20; 2:11), and compassion (Isa 63:15; Jer 31:20) (HALOT 610-11 s.v. מֵעֶה 3; BDB 589 s.v. מֵעֶה 5). Most scholars suggest that the Beloved’s feelings of love were revived – a reversal of her feelings of indifference and apathy in 5:3. This is reflected in many translations which use equivalent English idioms: “the core of my being” (JB) and “my heart” (NIV, NJPS) over the woodenly literal “my bowels” (KJV, NEB, AV). On the other hand, the term is also used to refer to the procreative organs, both male (e.g., Gen 15:4; 2 Sam 7:12; 16:11; Isa 48:19; 2 Chr 32:21) and female (e.g., Gen 25:23; Ruth 1:11; Ps 71:6; Isa 49:1). NASB well renders the line, “my feelings were aroused for him” (NASB).

[5:4]  ¹⁴ tn The exact meaning of this Hebrew verb is uncertain. The exact connotation of the verb הָמוּ (hamu) in 5:4 is debated. The verb הָמָה (hamah, “to murmur, growl, roar, be boisterous”) is related to the noun הָמוֹן (hamon, “sound, murmur, roar, noisy crowd”), הֶמְיָה (hemyah, “sound, music”), and perhaps even הָמֻלָה (hamulah, “noise, noisy crowd, crowd”). The Hebrew root המה is related to Aramaic המא (“to roar; to be agitated”). The Hebrew verb הָמָה has a basic two-fold range of meanings: (1) literal: “to make a noise” of some kind and (2) figurative: “to be in commotion, uproar” (e.g., often associated with noise or a noisy crowd). The lexicons suggest six distinct categories: (1) “to make a noise” or “to be in commotion,” particularly by a tumultuous crowd (1 Kgs 1:41; Pss 39:7; 46:7; Prov 1:21; Is 22:2; Mic 2:12); (2) “to roar,” of the sea and sea-waves (Isa 17:12; 51:15; Jer 5:22; 6:23; 31:35; 50:42; 51:55; Ps 46:4); (3) “to make a sound,” e.g., bear growling (Isa 59:11), dog barking (Ps 59:7, 15), bird chirping (Ps 102:8), dove cooing (Ezek 7:16); (4) “to moan,” (Ps 39:7; 55:18; Prov 1:21; Lam 2:18; Ezek 7:16; Zech 9:15); (5) “to be turbulent, boisterous” (Prov 7:11; 9:13; 20:1; Zech 9:5); and (6) figuratively of the internal organs: “to murmur, be restless, be turbulent,” used in reference to pity (Isa 16:11; Jer 4:19; 31:20; 48:36), discouragement (Ps 42:6, 12; 43:5), and murmuring in prayer (Pss 55:18; 77:4) (HALOT 250 s.v. המה; BDB 242 s.v. הָמָה). HALOT suggests “to be turbulent” for Song 5:4 (HALOT 250 s.v. 4), while BDB suggests “the thrill of deep-felt compassion or sympathy” (BDB 242 s.v. 2). Commentators offer a spectrum of opinions from the Beloved feeling agitation, pity, compassion, sexual arousal, or a revival of her love for him. A survey of the translations reveals the same lack of consensus: “my bowels were moved for him” (KJV), “my bowels stirred within me” (NEB), “my heart was thrilled within me” (RSV), “I trembled to the core of my being” (JB), “my heart trembled within me” (NAB), “my heart was stirred for him” (JPS, NJPS), “my feelings were aroused for him” (NASB), and “my heart began to pound for him” (NIV). While the precise meaning may never be agreed upon, whatever she was feeling she roused herself from her indifferent apathetic inactivity to arise and open for her beloved in 5:5. The phrase is used similarly elsewhere in OT, rousing the subject to irresistible action (Jer 4:19). The simplest course of action is to nuance this term metonymically (cause for effect), e.g., “my feelings were stirred up for him.”

[50:5]  ¹⁵ tn Or perhaps, “makes me obedient.” The text reads literally, “has opened for me an ear.”

[24:45]  ¹⁶ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[6:44]  ¹⁷ tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[6:45]  ¹⁸ sn A quotation from Isa 54:13.

[6:45]  ¹⁹ tn Or “listens to the Father and learns.”

[9:16]  ²⁰ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:16]  ²¹ tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”

[9:1]  ²² sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ²³ tn Or “my conscience bears witness to me.”

[3:6]  ²⁴ tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

[3:7]  ²⁵ tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).

[3:14]  ²⁶ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ²⁷ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ²⁸ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ²⁹ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[3:15]  ³⁰ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[3:16]  ³¹ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ³² tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[4:4]  ³³ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ³⁴ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[1:17]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Grk “in the knowledge of him.”

[1:18]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Or “the hope to which he has called you.”

[1:18]  ⁴² 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.”

[1:16]  ⁴³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:17]  ⁴⁴ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ⁴⁵ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁴⁶ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[3:7]  ⁴⁷ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ⁴⁸ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ⁴⁹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ⁵⁰ tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ⁵¹ tn See the note on the word “door” earlier in this verse.

[3:20]  ⁵² tn Grk “Behold.”

[3:20]  ⁵³ tn Grk “come in to him.”