Deuteronomy 4:5

4:5 Look! I have taught you statutes and ordinances just as the Lord my God told me to do, so that you might carry them out in ¹  the land you are about to enter and possess.

Ezekiel 7:10

7:10 “Look, the day! Look, it is coming! Doom has gone out! The staff has budded, pride has blossomed!

Ecclesiastes 12:9

Concluding Epilogue: Qoheleth’s Advice is Wise

12:9 Not only was the Teacher wise, ² 

but he also taught knowledge to the people;

he carefully evaluated ³  and arranged ⁴  many proverbs.

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ⁵  I am with you ⁶  always, to the end of the age.” ⁷ 

Mark 6:34

6:34 As Jesus ⁸  came ashore ⁹  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ¹⁰  he taught them many things.

Ephesians 4:11

4:11 It was he ¹¹  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ¹² 

Ephesians 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ¹³  urge you to live ¹⁴  worthily of the calling with which you have been called, ¹⁵ 

Ephesians 3:2

3:2 if indeed ¹⁶  you have heard of the stewardship ¹⁷  of God’s grace that was given to me for you,

Ephesians 3:2

3:2 if indeed ¹⁸  you have heard of the stewardship ¹⁹  of God’s grace that was given to me for you,

Ephesians 2:1

New Life Individually

2:1 And although you were ²⁰  dead ²¹  in your transgressions and sins,

Ephesians 2:1

New Life Individually

2:1 And although you were ²²  dead ²³  in your transgressions and sins,

[4:5]  ¹ tn Heb “in the midst of” (so ASV).

[12:9]  ² sn Eccl 12:9-12 fits the pattern of a concluding colophon that draws from a conventional stock of ancient Near Eastern scribal practices and vocabulary. See M. A. Fishbane, Biblical Interpretation, 29–31.

[12:9]  ³ tn Heb “he weighed and studied.” The verbs וְאִזֵּן וְחִקֵּר (vÿ’izzen vekhiqqer, “he weighed and he explored”) form a hendiadys (a figurative expression in which two separate terms used in combination to convey a single idea): “he studiously weighed” or “carefully evaluated.” The verb וְאִזֵּן (conjunction + Piel perfect 3rd person masculine singular from II אָזַן (’azan) “to weigh; to balance”) is related to the noun מֹאזֵן (mo’zen) “balances; scales” used for weighing money or commercial items (e.g., Jer 32:10; Ezek 5:1). This is the only use of the verb in the OT. In this context, it means “to weigh” = “to test; to prove” (BDB 24 s.v. מאזן) or “to balance” (HALOT 27 II אָזַן). Cohen suggests, “He made an examination of the large number of proverbial sayings which had been composed, testing their truth and worth, to select those which he considered deserving of circulation” (A. Cohen, The Five Megilloth [SoBB], 189).

[12:9]  ⁴ tn The verb תָּקַן (taqan, “to make straight”) connotes “to put straight” or “to arrange in order” (HALOT 1784 s.v. תקן; BDB 1075 s.v. תָּקַן).This may refer to Qoheleth’s activity in compiling a collection of wisdom sayings in an orderly manner, or writing the wisdom sayings in a straightforward, direct manner.

[28:20]  ⁵ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁶ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁷ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[6:34]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ⁹ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.

[4:11]  ¹¹ tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ¹² sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[4:1]  ¹³ tn Grk “prisoner in the Lord.”

[4:1]  ¹⁴ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ¹⁵ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[3:2]  ¹⁶ sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

[3:2]  ¹⁷ tn Or “administration,” “dispensation,” “commission.”

[3:2]  ¹⁸ sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

[3:2]  ¹⁹ tn Or “administration,” “dispensation,” “commission.”

[2:1]  ²⁰ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ²¹ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:1]  ²² tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ²³ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.