Isaiah 30:26

30:26 The light of the full moon will be like the sun’s glare

and the sun’s glare will be seven times brighter,

like the light of seven days, ¹ 

when the Lord binds up his people’s fractured bones ² 

and heals their severe wound. ³ 

Jeremiah 32:39

32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ⁴  their own good and the good of the children who descend from them.

Zephaniah 3:9

3:9 Know for sure that I will then enable

the nations to give me acceptable praise. ⁵ 

All of them will invoke the Lord’s name when they pray, ⁶ 

and will worship him in unison. ⁷ 

Zechariah 12:8

12:8 On that day the Lord himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the Lord before them. ⁸ 

Acts 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ⁹  when the day of Pentecost had come, they were all together in one place.

Acts 4:32

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ¹⁰  and no one said that any of his possessions was his own, but everything was held in common. ¹¹ 

Acts 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ¹²  were speaking to the people, the priests and the commander ¹³  of the temple guard ¹⁴  and the Sadducees ¹⁵  came up ¹⁶  to them,

Colossians 1:10

1:10 so that you may live ¹⁷  worthily of the Lord and please him in all respects ¹⁸  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁹  in the saints’ ²⁰  inheritance in the light.

Ephesians 1:17-18

1:17 I pray that ²¹  the God of our Lord Jesus Christ, the Father of glory, ²²  may give you spiritual wisdom and revelation ²³  in your growing knowledge of him, ²⁴  1:18 – since the eyes of your ²⁵  heart have been enlightened ²⁶  – so that you may know what is the hope of his calling, ²⁷  what is the wealth of his glorious ²⁸  inheritance in the saints,

[30:26]  ¹ sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).

[30:26]  ² tn Heb “the fracture of his people” (so NASB).

[30:26]  ³ tn Heb “the injury of his wound.” The joining of synonyms emphasizes the severity of the wound. Another option is to translate, “the wound of his blow.” In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, “the wound which he inflicted.”

[32:39]  ⁴ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[3:9]  ⁵ tn Heb “Certainly [or perhaps, “For”] then I will restore to the nations a pure lip.”

[3:9]  ⁶ tn Heb “so that all of them will call on the name of the Lord.”

[3:9]  ⁷ tn Heb “so that [they] will serve him [with] one shoulder.”

[12:8]  ⁸ sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.

[2:1]  ⁹ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[4:32]  ¹⁰ tn Grk “soul.”

[4:32]  ¹¹ tn Grk “but all things were to them in common.”

[4:1]  ¹² tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ¹³ tn Or “captain.”

[4:1]  ¹⁴ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  ¹⁵ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ¹⁶ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[1:10]  ¹⁷ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹⁸ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:12]  ¹⁹ 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]  ²⁰ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:17]  ²¹ tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.

[1:17]  ²² tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”

[1:17]  ²³ tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.

[1:17]  ²⁴ tn Grk “in the knowledge of him.”

[1:18]  ²⁵ tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì⁴⁶ B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.

[1:18]  ²⁶ tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.

[1:18]  ²⁷ tn Or “the hope to which he has called you.”

[1:18]  ²⁸ tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”