Hebrews 11:8

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.

Isaiah 50:10

50:10 Who among you fears the Lord?

Who obeys ¹  his servant?

Whoever walks in deep darkness, ² 

without light,

should trust in the name of the Lord

and rely on his God.

Isaiah 55:3

55:3 Pay attention and come to me!

Listen, so you can live! ³ 

Then I will make an unconditional covenantal promise to ⁴  you,

just like the reliable covenantal promises I made to David. ⁵ 

Zechariah 6:15

6:15 Then those who are far away ⁶  will come and build the temple of the Lord so that you may know that the Lord who rules over all has sent me to you. This will all come to pass if you completely obey the voice of the Lord your God.”’”

Matthew 7:24-27

Hearing and Doing

7:24 “Everyone ⁷  who hears these words of mine and does them is like ⁸  a wise man ⁹  who built his house on rock. 7:25 The rain fell, the flood ¹⁰  came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” ¹¹ 

Matthew 17:5

17:5 While he was still speaking, a ¹²  bright cloud ¹³  overshadowed ¹⁴  them, and a voice from the cloud said, ¹⁵  “This is my one dear Son, ¹⁶  in whom I take great delight. Listen to him!” ¹⁷ 

Acts 5:32

5:32 And we are witnesses of these events, ¹⁸  and so is the Holy Spirit whom God has given to those who obey ¹⁹  him.”

Romans 1:5

1:5 Through him ²⁰  we have received grace and our apostleship ²¹  to bring about the obedience ²²  of faith ²³  among all the Gentiles on behalf of his name.

Romans 2:8

2:8 but ²⁴  wrath and anger to those who live in selfish ambition ²⁵  and do not obey the truth but follow ²⁶  unrighteousness.

Romans 6:17

6:17 But thanks be to God that though you were slaves to sin, you obeyed ²⁷  from the heart that pattern ²⁸  of teaching you were entrusted to,

Romans 10:16

10:16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?” ²⁹ 

Romans 15:18

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ³⁰  of the Gentiles, by word and deed,

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Colossians 1:5

1:5 Your faith and love have arisen ³¹  from the hope laid up ³²  for you in heaven, which you have heard about in the message of truth, the gospel ³³ 

Colossians 1:2

1:2 to the saints, the faithful ³⁴  brothers and sisters ³⁵  in Christ, at Colossae. Grace and peace to you ³⁶  from God our Father! ³⁷ 

Colossians 1:8

1:8 who also told us of your love in the Spirit.

Colossians 1:1

Salutation

1:1 From Paul, ³⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:22

1:22 but now he has reconciled you ³⁹  by his physical body through death to present you holy, without blemish, and blameless before him –

[50:10]  ¹ tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).

[50:10]  ² tn The plural indicates degree. Darkness may refer to exile and/or moral evil.

[55:3]  ³ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  ⁴ tn Or “an eternal covenant with.”

[55:3]  ⁵ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[6:15]  ⁶ sn Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.

[7:24]  ⁷ tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.

[7:24]  ⁸ tn Grk “will be like.” The same phrase occurs in v. 26.

[7:24]  ⁹ tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.

[7:25]  ¹⁰ tn Grk “the rivers.”

[7:27]  ¹¹ tn Grk “and great was its fall.”

[17:5]  ¹² tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ¹³ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ¹⁴ tn Or “surrounded.”

[17:5]  ¹⁵ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ¹⁶ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ¹⁷ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[5:32]  ¹⁸ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ¹⁹ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[1:5]  ²⁰ tn Grk “through whom.”

[1:5]  ²¹ tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ²² tn Grk “and apostleship for obedience.”

[1:5]  ²³ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[2:8]  ²⁴ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ²⁵ tn Grk “those who [are] from selfish ambition.”

[2:8]  ²⁶ tn Grk “are persuaded by, obey.”

[6:17]  ²⁷ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ²⁸ tn Or “type, form.”

[10:16]  ²⁹ sn A quotation from Isa 53:1.

[15:18]  ³⁰ tn Grk “unto obedience.”

[1:5]  ³¹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ³² tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ³³ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:2]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Or “Grace to you and peace.”

[1:2]  ³⁷ 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.

[1:1]  ³⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:22]  ³⁹ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.