John 14:18

14:18 “I will not abandon ¹  you as orphans, ²  I will come to you. ³ 

John 14:22-23

14:22 “Lord,” Judas (not Judas Iscariot) ⁴  said, ⁵  “what has happened that you are going to reveal ⁶  yourself to us and not to the world?” 14:23 Jesus replied, ⁷  “If anyone loves me, he will obey ⁸  my word, and my Father will love him, and we will come to him and take up residence with him. ⁹ 

John 16:14

16:14 He ¹⁰  will glorify me, ¹¹  because he will receive ¹²  from me what is mine ¹³  and will tell it to you. ¹⁴ 

Acts 18:9-11

18:9 The Lord said to Paul by a vision ¹⁵  in the night, ¹⁶  “Do not be afraid, ¹⁷  but speak and do not be silent, 18:10 because I am with you, and no one will assault ¹⁸  you to harm ¹⁹  you, because I have many people in this city.” 18:11 So he stayed there ²⁰  a year and six months, teaching the word of God among them. ²¹ 

Acts 22:18

22:18 and saw the Lord ²²  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Acts 22:2

22:2 (When they heard ²³  that he was addressing ²⁴  them in Aramaic, ²⁵  they became even ²⁶  quieter.) ²⁷  Then ²⁸  Paul said,

Colossians 3:18

Exhortation to Households

3:18 Wives, submit to your ²⁹  husbands, as is fitting in the Lord.

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Colossians 1:8

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

Colossians 1:2

1:2 to the saints, the faithful ³⁰  brothers and sisters ³¹  in Christ, at Colossae. Grace and peace to you ³²  from God our Father! ³³ 

Colossians 4:17-18

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

4:18 I, Paul, write this greeting by my own hand. ³⁴  Remember my chains. ³⁵  Grace be with you. ³⁶ 

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 1:1-3

Salutation

1:1 From Paul, ³⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ³⁸  brothers and sisters ³⁹  in Christ, at Colossae. Grace and peace to you ⁴⁰  from God our Father! ⁴¹ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁴²  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Revelation 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁴³  I will give him some of the hidden manna, and I will give him a white ⁴⁴  stone, ⁴⁵  and on that stone will be written a new name that no one can understand ⁴⁶  except the one who receives it.’

Revelation 3:20

3:20 Listen! ⁴⁷  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ⁴⁸  and share a meal with him, and he with me.

[14:18]  ¹ tn Or “leave.”

[14:18]  ² tn The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”

[14:18]  ³ sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.

[14:22]  ⁴ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  ⁵ tn Grk “said to him.”

[14:22]  ⁶ tn Or “disclose.”

[14:23]  ⁷ tn Grk “answered and said to him.”

[14:23]  ⁸ tn Or “will keep.”

[14:23]  ⁹ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[16:14]  ¹⁰ tn Grk “That one.”

[16:14]  ¹¹ tn Or “will honor me.”

[16:14]  ¹² tn Or “he will take.”

[16:14]  ¹³ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:14]  ¹⁴ tn Or “will announce it to you.”

[18:9]  ¹⁵ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ¹⁶ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ¹⁷ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ¹⁸ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ¹⁹ tn Or “injure.”

[18:11]  ²⁰ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ²¹ tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[22:18]  ²² tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:2]  ²³ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ²⁴ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ²⁵ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ²⁶ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ²⁷ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  ²⁸ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[3:18]  ²⁹ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[1:2]  ³⁰ 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]  ³¹ 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]  ³² tn Or “Grace to you and peace.”

[1:2]  ³³ 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.

[4:18]  ³⁴ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ³⁵ tn Or “my imprisonment.”

[4:18]  ³⁶ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). 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. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.

[1:1]  ³⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Or “Grace to you and peace.”

[1:2]  ⁴¹ 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]  ⁴² 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).

[2:17]  ⁴³ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ⁴⁴ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ⁴⁵ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ⁴⁶ tn Or “know”; for the meaning “understand” see L&N 32.4.

[3:20]  ⁴⁷ tn Grk “Behold.”

[3:20]  ⁴⁸ tn Grk “come in to him.”