Ephesians 6:23

6:23 Peace to the brothers and sisters, ¹  and love with faith, from God the Father and the Lord Jesus Christ.

Numbers 16:22

16:22 Then they threw themselves down with their faces to the ground ²  and said, “O God, the God of the spirits of all people, ³  will you be angry with the whole community when only one man sins?” ⁴ 

Isaiah 63:16

63:16 For you are our father,

though Abraham does not know us

and Israel does not recognize us.

You, Lord, are our father;

you have been called our protector from ancient times. ⁵ 

Malachi 2:10

The Rebellion of the People

2:10 Do we not all have one father? ⁶  Did not one God create us? Why do we betray one another, in this way making light of the covenant of our ancestors?

Matthew 6:9

6:9 So pray this way: ⁷ 

Our Father ⁸  in heaven, may your name be honored, ⁹ 

John 20:17

20:17 Jesus replied, ¹⁰  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

John 20:1

The Resurrection

20:1 Now very early on the first day of the week, ¹¹  while it was still dark, Mary Magdalene ¹²  came to the tomb and saw that the stone had been moved away from the entrance. ¹³ 

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ¹⁴  is bearing fruit and growing, so it has also been bearing fruit and growing ¹⁵  among you from the first day you heard it and understood the grace of God in truth.

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ¹⁶  is bearing fruit and growing, so it has also been bearing fruit and growing ¹⁷  among you from the first day you heard it and understood the grace of God in truth.

Galatians 3:26-28

3:26 For in Christ Jesus you are all sons of God through faith. ¹⁸  3:27 For all of you who ¹⁹  were baptized into Christ have clothed yourselves with Christ. 3:28 There is neither Jew nor Greek, there is neither slave ²⁰  nor free, there is neither male nor female ²¹  – for all of you are one in Christ Jesus.

Galatians 4:3-7

4:3 So also we, when we were minors, ²²  were enslaved under the basic forces ²³  of the world. 4:4 But when the appropriate time ²⁴  had come, God sent out his Son, born of a woman, born under the law, 4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ²⁵  4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ²⁶  “Abba! ²⁷  Father!” 4:7 So you are no longer a slave but a son, and if you are ²⁸  a son, then you are also an heir through God. ²⁹ 

Galatians 4:1

4:1 Now I mean that the heir, as long as he is a minor, ³⁰  is no different from a slave, though he is the owner ³¹  of everything.

Galatians 3:1-3

Justification by Law or by Faith?

3:1 You ³²  foolish Galatians! Who has cast a spell ³³  on you? Before your eyes Jesus Christ was vividly portrayed ³⁴  as crucified! 3:2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law ³⁵  or by believing what you heard? ³⁶  3:3 Are you so foolish? Although you began ³⁷  with ³⁸  the Spirit, are you now trying to finish ³⁹  by human effort? ⁴⁰ 

[6:23]  ¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[16:22]  ² sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ³ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ⁴ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[63:16]  ⁵ tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”

[2:10]  ⁶ sn The rhetorical question Do we not all have one father? by no means teaches the “universal fatherhood of God,” that is, that all people equally are children of God. The reference to the covenant in v. 10 as well as to Israel and Judah (v. 11) makes it clear that the referent of “we” is God’s elect people.

[6:9]  ⁷ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ⁸ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ⁹ tn Grk “hallowed be your name.”

[20:17]  ¹⁰ tn Grk “Jesus said to her.”

[20:1]  ¹¹ sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.

[20:1]  ¹² sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

[20:1]  ¹³ tn Grk “from the tomb.”

[1:6]  ¹⁴ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ¹⁵ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:6]  ¹⁶ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ¹⁷ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[3:26]  ¹⁸ tn Or “For you are all sons of God through faith in Christ Jesus.”

[3:27]  ¹⁹ tn Grk “For as many of you as.”

[3:28]  ²⁰ tn See the note on the word “slave” in 1:10.

[3:28]  ²¹ tn Grk “male and female.”

[4:3]  ²² tn See the note on the word “minor” in 4:1.

[4:3]  ²³ tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.

[4:4]  ²⁴ tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).

[4:5]  ²⁵ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[4:6]  ²⁶ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ²⁷ tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).

[4:7]  ²⁸ tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.

[4:7]  ²⁹ tc The unusual expression διὰ θεοῦ (dia qeou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia qeon, “because of God”; F G 1881 pc), διὰ Χριστοῦ (dia Cristou, “through Christ”; 81 630 pc sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Ihsou Cristou, “through Jesus Christ”; 1739^c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א² C³ D [P] 0278 [6 326 1505] Ï ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klhronomo" men qeou, sugklhronomo" de Cristou, “an heir of God, and fellow-heir with Christ”; Ψ pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (Ì⁴⁶ א* A B C* 33 1739*^vid lat bo Cl).

[4:1]  ³⁰ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ³¹ tn Grk “master” or “lord” (κύριος, kurios).

[3:1]  ³² tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ³³ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ³⁴ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[3:2]  ³⁵ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ³⁶ tn Grk “by [the] hearing of faith.”

[3:3]  ³⁷ tn Grk “Having begun”; the participle ἐναρξάμενοι (enarxamenoi) has been translated concessively.

[3:3]  ³⁸ tn Or “by the Spirit.”

[3:3]  ³⁹ tn The verb ἐπιτελεῖσθε (epiteleisqe) has been translated as a conative present (see ExSyn 534). This is something the Galatians were attempting to do, but could not accomplish successfully.

[3:3]  ⁴⁰ tn Grk “in/by [the] flesh.”