Deuteronomy 8:2

8:2 Remember the whole way by which he ¹  has brought you these forty years through the desert ²  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Ezekiel 16:61-63

16:61 Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you. 16:62 I will establish my covenant with you, and then you will know that I am the Lord. 16:63 Then you will remember, be ashamed, and remain silent ³  when I make atonement for all you have done, ⁴  declares the sovereign Lord.’”

Ezekiel 20:43

20:43 And there you will remember your conduct ⁵  and all your deeds by which you defiled yourselves. You will despise yourselves ⁶  because of all the evil deeds you have done.

Ezekiel 36:31

36:31 Then you will remember your evil behavior ⁷  and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds.

Ezekiel 36:1

Blessings on the Mountains of Israel

36:1 “As for you, son of man, prophesy to the mountains of Israel, and say: ‘O mountains of Israel, hear the word of the Lord!

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁸  have not ceased praying for you and asking God ⁹  to fill ¹⁰  you with the knowledge of his will in all spiritual wisdom and understanding,

Ephesians 2:11

New Life Corporately

2:11 Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body ¹¹  by human hands –

Ephesians 2:1

New Life Individually

2:1 And although you were ¹²  dead ¹³  in your transgressions and sins,

Ephesians 1:13-15

1:13 And when ¹⁴  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ¹⁵  – you were marked with the seal ¹⁶  of the promised Holy Spirit, ¹⁷  1:14 who is the down payment ¹⁸  of our inheritance, until the redemption of God’s own possession, ¹⁹  to the praise of his glory.

Prayer for Wisdom and Revelation

1:15 For this reason, ²⁰  because I ²¹  have heard ²²  of your faith in the Lord Jesus and your love ²³  for all the saints,

[8:2]  ¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ² tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[16:63]  ³ tn Heb “and your mouth will not be open any longer.”

[16:63]  ⁴ tn Heb “when I make atonement for you for all which you have done.”

[20:43]  ⁵ tn Heb “ways.”

[20:43]  ⁶ tn Heb “loathe yourselves in your faces.”

[36:31]  ⁷ tn Heb “ways.”

[1:9]  ⁸ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁹ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹⁰ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[2:11]  ¹¹ tn Grk “in the flesh.”

[2:1]  ¹² tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹³ 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.

[1:13]  ¹⁴ tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

[1:13]  ¹⁵ tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.

[1:13]  ¹⁶ tn Or “you were sealed.”

[1:13]  ¹⁷ tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

[1:14]  ¹⁸ tn Or “first installment,” “pledge,” “deposit.”

[1:14]  ¹⁹ tn Grk “the possession.”

[1:15]  ²⁰ sn The conjunctive phrase For this reason points back to the preceding section, vv. 3-14, which is also summed up in this verse in the expression because I have heard of your faith. In other words, the author’s prayer can be made for his audience because he knows that they are true believers.

[1:15]  ²¹ tn Grk “even I.”

[1:15]  ²² tn Grk “having also heard.”

[1:15]  ²³ tc Ì⁴⁶ א* A B P 33 1739 1881 2464 Hier lack “your love” (τὴν ἀγάπην, thn agaphn), while various other groups of mss have different arrangements of the phrase “your love toward all the saints” (τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, thn agaphn thn ei" panta" tou" Jagiou"). Most witnesses, especially the later ones (א² D¹ Ψ Ï latt sa), read τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους. Externally, the shorter reading is superior. Internally, the omission of τὴν ἀγάπην is a significantly harder reading, for the saints become an object of faith on par with the Lord Jesus. If this reading is authentic, however, the force of πίστις (pisti") is probably closer to “faithfulness,” a meaning that could perhaps be suitable toward both the Lord and the saints. Nevertheless, if the shorter reading is authentic, later scribes would no doubt have been tempted to alter it. With the parallel in Col 1:4 at hand, τὴν ἀγάπην would have been the most obvious phrase to add. (TCGNT 533 suggests that ἣν ἔχετε would have been added instead of the second τήν if the shorter reading were original, in conformity with Col 1:4, but this is not necessarily so: Scribes often altered the text as minimally as possible, and since the second τήν was already present, replacing it with ἣν ἔχετε, when the meaning was not significantly different from the second τήν, seems unlikely.) Further, ἀγάπην comes after “saints” (thus, τὴν εἰς πάντας τοὺς ἁγίους ἀγάπην) in some witnesses (81 104 326 365 1175), and the second τήν is lacking (thus, τὴν ἀγάπην εἰς πάντας τοὺς ἁγίους) in others (D* F G). Such a floating text normally indicates inauthenticity. On the other hand, τὴν ἀγάπην could easily have dropped out of the text by way of haplography, the Alexandrian scribes’ eyes skipping from τήν to τήν. The weak first declension feminine article-noun-article construction is common enough in the NT, occurring over 40 times, yet in four of these texts there is some ms evidence for an omission similar to Eph 1:15 (Rom 11:17; 2 Tim 3:10; Rev 11:2; 21:9). But in none of these places is the Alexandrian testimony united in the omission as it is here. Further, a wholesale Alexandrian omission of τὴν ἀγάπην presupposes a much stronger genealogical relation among the Alexandrian mss than many scholars would embrace. What seems to tip the scales in favor of the longer reading, however, is the intrinsic evidence: The question of whether πίστις could be used to mean faithfulness in the general sense toward both the Lord and the saints is quite problematic. All in all, a decision is difficult, but the longer reading is, with hesitation, preferred.