Ephesians 6:24

6:24 Grace be ¹  with all of those who love our Lord Jesus Christ with an undying love. ² 

Joshua 24:14

24:14 Now ³  obey ⁴  the Lord and worship ⁵  him with integrity and loyalty. Put aside the gods your ancestors ⁶  worshiped ⁷  beyond the Euphrates ⁸  and in Egypt and worship ⁹  the Lord.

Joshua 24:1

Israel Renews its Commitment to the Lord

24:1 Joshua assembled all the Israelite tribes at Shechem. He summoned Israel’s elders, rulers, judges, and leaders, and they appeared before God.

Joshua 1:17

1:17 Just as we obeyed ¹⁰  Moses, so we will obey you. But ¹¹  may the Lord your God be with you as he was with Moses!

Psalms 86:11

86:11 O Lord, teach me how you want me to live! ¹² 

Then I will obey your commands. ¹³ 

Make me wholeheartedly committed to you! ¹⁴ 

Matthew 6:22

6:22 “The eye is the lamp of the body. If then your eye is healthy, ¹⁵  your whole body will be full of light.

Acts 2:46

2:46 Every day ¹⁶  they continued to gather together by common consent in the temple courts, ¹⁷  breaking bread from ¹⁸  house to house, sharing their food with glad ¹⁹  and humble hearts, ²⁰ 

Acts 2:2

2:2 Suddenly ²¹  a sound ²²  like a violent wind blowing ²³  came from heaven ²⁴  and filled the entire house where they were sitting.

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ²⁵  in the saints’ ²⁶  inheritance in the light.

Colossians 1:2

1:2 to the saints, the faithful ²⁷  brothers and sisters ²⁸  in Christ, at Colossae. Grace and peace to you ²⁹  from God our Father! ³⁰ 

Colossians 1:2-3

1:2 to the saints, the faithful ³¹  brothers and sisters ³²  in Christ, at Colossae. Grace and peace to you ³³  from God our Father! ³⁴ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³⁵  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

[6:24]  ¹ tn Or “is.”

[6:24]  ² tc Most witnesses (א² D Ψ Ï it sy) have ἀμήν (amhn, “amen”) at the end of the letter. 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. The earliest and best witnesses (Ì⁴⁶ א* A B F G 0278 6 33 81 1175 1241 1739* 1881 sa) lack the particle, giving firm evidence that Ephesians did not originally conclude with ἀμήν.

[24:14]  ³ sn Joshua quotes the Lord’s words in vv. 2b-13 (note that the Lord speaks in the first person in these verses); in vv. 14-15 Joshua himself exhorts the people (note the third person references to the Lord).

[24:14]  ⁴ tn Heb “fear.”

[24:14]  ⁵ tn Or “and serve.”

[24:14]  ⁶ tn Heb “your fathers.”

[24:14]  ⁷ tn Or “served.”

[24:14]  ⁸ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:14]  ⁹ tn Or “and serve.”

[1:17]  ¹⁰ tn Heb “listened to.”

[1:17]  ¹¹ tn Or “Only.” Here and in v. 18 this word qualifies what precedes (see also v. 7).

[86:11]  ¹² tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles he expects the psalmist to follow. See Pss 25:4; 27:11.

[86:11]  ¹³ tn Heb “I will walk in your truth.” The Lord’s commandments are referred to as “truth” here because they are a trustworthy and accurate expression of the divine will. See Ps 25:5.

[86:11]  ¹⁴ tn Heb “Bind my heart to the fearing of your name.” The verb translated “bind” occurs only here in the Piel stem. It appears twice in the Qal, meaning “be joined” in both cases (Gen 49:6; Isa 14:20). To “fear” God’s name means to have a healthy respect for him which in turn motivates one to obey his commands (see Pss 61:5; 102:15).

[6:22]  ¹⁵ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[2:46]  ¹⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ¹⁷ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ¹⁸ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ¹⁹ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ²⁰ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[2:2]  ²¹ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ²² tn Or “a noise.”

[2:2]  ²³ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ²⁴ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[1:12]  ²⁵ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²⁶ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:2]  ²⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁸ 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).

[1:2]  ²⁹ tn Or “Grace to you and peace.”

[1:2]  ³⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:2]  ³¹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³² 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).

[1:2]  ³³ tn Or “Grace to you and peace.”

[1:2]  ³⁴ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ³⁵ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).