Ephesians 5:2

5:2 and live ¹  in love, just as Christ also loved us ²  and gave himself for us, a sacrificial and fragrant offering ³  to God.

Isaiah 2:5

2:5 O descendants ⁴  of Jacob,

come, let us walk in the Lord’s guiding light. ⁵ 

Luke 16:8

16:8 The ⁶  master commended the dishonest ⁷  manager because he acted shrewdly. ⁸  For the people ⁹  of this world are more shrewd in dealing with their contemporaries ¹⁰  than the people ¹¹  of light.

John 12:36

12:36 While you have the light, believe in the light, so that you may become sons of light.” ¹²  When Jesus had said these things, he went away and hid himself from them.

Galatians 5:25

5:25 If we live by the Spirit, let us also behave in accordance with ¹³  the Spirit.

Galatians 5:1

Freedom of the Believer

5:1 For freedom ¹⁴  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ¹⁵  of slavery.

Galatians 2:9-11

2:9 and when James, Cephas, ¹⁶  and John, who had a reputation as ¹⁷  pillars, ¹⁸  recognized ¹⁹  the grace that had been given to me, they gave to Barnabas and me ²⁰  the right hand of fellowship, agreeing ²¹  that we would go to the Gentiles and they to the circumcised. ²²  2:10 They requested ²³  only that we remember the poor, the very thing I also was eager to do.

Paul Rebukes Peter

2:11 But when Cephas ²⁴  came to Antioch, ²⁵  I opposed him to his face, because he had clearly done wrong. ²⁶ 

Galatians 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ²⁷  again with Barnabas, taking Titus along too.

Galatians 1:7

1:7 not that there really is another gospel, ²⁸  but ²⁹  there are some who are disturbing you and wanting ³⁰  to distort the gospel of Christ.

[5:2]  ¹ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ² tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ³ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[2:5]  ⁴ tn Heb “house,” referring to the family line or descendants (likewise in v. 6).

[2:5]  ⁵ tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.”

[16:8]  ⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁷ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁸ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ⁹ tn Grk “sons” (an idiom).

[16:8]  ¹⁰ tn Grk “with their own generation.”

[16:8]  ¹¹ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[12:36]  ¹² tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”

[5:25]  ¹³ tn Or “let us also follow,” “let us also walk by.”

[5:1]  ¹⁴ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ¹⁵ sn Here the yoke figuratively represents the burdensome nature of slavery.

[2:9]  ¹⁶ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ¹⁷ tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.

[2:9]  ¹⁸ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ¹⁹ tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.

[2:9]  ²⁰ tn Grk “me and Barnabas.”

[2:9]  ²¹ tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.

[2:9]  ²² tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:10]  ²³ tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.

[2:11]  ²⁴ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ²⁵ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ²⁶ tn Grk “because he stood condemned.”

[2:1]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:7]  ²⁸ tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

[1:7]  ²⁹ tn Grk “except.”

[1:7]  ³⁰ tn Or “trying.”