John 6:44

6:44 No one can come to me unless the Father who sent me draws him, ¹  and I will raise him up at the last day.

John 6:65

6:65 So Jesus added, ²  “Because of this I told you that no one can come to me unless the Father has allowed him to come.” ³ 

John 10:28-29

10:28 I give ⁴  them eternal life, and they will never perish; ⁵  no one will snatch ⁶  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ⁷  and no one can snatch ⁸  them from my Father’s hand.

Psalms 110:3

110:3 Your people willingly follow you ⁹  when you go into battle. ¹⁰ 

On the holy hills ¹¹  at sunrise ¹²  the dew of your youth ¹³  belongs to you. ¹⁴ 

Ephesians 2:4-10

2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ¹⁵  – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 2:7 to demonstrate in the coming ages ¹⁶  the surpassing wealth of his grace in kindness toward ¹⁷  us in Christ Jesus. 2:8 For by grace you are saved ¹⁸  through faith, ¹⁹  and this is not from yourselves, it is the gift of God; 2:9 it is not from ²⁰  works, so that no one can boast. ²¹  2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ²² 

Philippians 1:29

1:29 For it has been granted to you ²³  not only to believe in Christ but also to suffer for him,

Philippians 1:2

1:2 Grace and peace to you ²⁴  from God our Father and the Lord Jesus Christ!

Philippians 2:13-14

2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God. 2:14 Do everything without grumbling or arguing,

Philippians 2:2

2:2 complete my joy and be of the same mind, ²⁵  by having the same love, being united in spirit, ²⁶  and having one purpose.

Philippians 2:19

Models for Ministry

2:19 Now I hope in the Lord Jesus to send Timothy to you soon, so that I too may be encouraged by hearing news about you.

Titus 3:3-7

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 3:4 ²⁷  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ²⁸  through Jesus Christ our Savior. 3:7 And so, ²⁹  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ³⁰ 

[6:44]  ¹ tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[6:65]  ² tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.

[6:65]  ³ tn Grk “unless it has been permitted to him by the Father.”

[10:28]  ⁴ tn Grk “And I give.”

[10:28]  ⁵ tn Or “will never die” or “will never be lost.”

[10:28]  ⁶ tn Or “no one will seize.”

[10:29]  ⁷ tn Or “is superior to all.”

[10:29]  ⁸ tn Or “no one can seize.”

[110:3]  ⁹ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ¹⁰ tn Heb “in the day of your power.”

[110:3]  ¹¹ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ¹² tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ¹³ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ¹⁴ tn Heb “to you [is].”

[2:5]  ¹⁵ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).

[2:7]  ¹⁶ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ¹⁷ tn Or “upon.”

[2:8]  ¹⁸ tn See note on the same expression in v. 5.

[2:8]  ¹⁹ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[2:9]  ²⁰ tn Or “not as a result of.”

[2:9]  ²¹ tn Grk “lest anyone should boast.”

[2:10]  ²² tn Grk “so that we might walk in them” (or “by them”).

[1:29]  ²³ tn Grk “For that which is on behalf of Christ has been granted to you – namely, not only to believe in him but also to suffer for him.” The infinitive phrases are epexegetical to the subject, τὸ ὑπὲρ Χριστοῦ (to Juper Cristou), which has the force of “the on-behalf-of-Christ thing,” or “the thing on behalf of Christ.” To translate this in English requires a different idiom.

[1:2]  ²⁴ tn Grk “Grace to you and peace.”

[2:2]  ²⁵ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ²⁶ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[3:4]  ²⁷ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:6]  ²⁸ tn Or “on us richly.”

[3:7]  ²⁹ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ³⁰ tn Grk “heirs according to the hope of eternal life.”