John 14:20

14:20 You will know at that time ¹  that I am in my Father and you are in me and I am in you.

John 14:23

14:23 Jesus replied, ²  “If anyone loves me, he will obey ³  my word, and my Father will love him, and we will come to him and take up residence with him. ⁴ 

John 15:4-5

15:4 Remain ⁵  in me, and I will remain in you. ⁶  Just as the branch cannot bear fruit by itself, ⁷  unless it remains ⁸  in ⁹  the vine, so neither can you unless you remain ¹⁰  in me.

15:5 “I am the vine; you are the branches. The one who remains ¹¹  in me – and I in him – bears ¹²  much fruit, ¹³  because apart from me you can accomplish ¹⁴  nothing.

John 17:21-23

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ¹⁵  that they will be in us, so that the world will believe that you sent me. 17:22 The glory ¹⁶  you gave to me I have given to them, that they may be one just as we are one – 17:23 I in them and you in me – that they may be completely one, ¹⁷  so that the world will know that you sent me, and you have loved them just as you have loved me.

Psalms 90:1

Book 4
(Psalms 90-106)

Psalm 90 ¹⁸ 

A prayer of Moses, the man of God.

90:1 O Lord, you have been our protector ¹⁹  through all generations!

Psalms 91:1

Psalm 91 ²⁰ 

91:1 As for you, the one who lives ²¹  in the shelter of the sovereign One, ²² 

and resides in the protective shadow ²³  of the mighty king ²⁴  –

Psalms 91:9

91:9 For you have taken refuge in the Lord,

my shelter, the sovereign One. ²⁵ 

Psalms 91:2

91:2 I say this about the Lord, my shelter and my stronghold,

my God in whom I trust –

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ²⁶  whether principalities or powers – all things were created through him and for him.

Ephesians 3:17

3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love,

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ²⁷  for the sake of you Gentiles –

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ²⁸  for the sake of you Gentiles –

Ephesians 4:12

4:12 to equip ²⁹  the saints for the work of ministry, that is, ³⁰  to build up the body of Christ,

Ephesians 4:15-16

4:15 But practicing the truth in love, ³¹  we will in all things grow up into Christ, who is the head. 4:16 From him the whole body grows, fitted and held together ³²  through every supporting ligament. ³³  As each one does its part, the body grows in love.

Revelation 3:20

3:20 Listen! ³⁴  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ³⁵  and share a meal with him, and he with me.

[14:20]  ¹ tn Grk “will know in that day.”

[14:23]  ² tn Grk “answered and said to him.”

[14:23]  ³ tn Or “will keep.”

[14:23]  ⁴ 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.

[15:4]  ⁵ tn Or “Reside.”

[15:4]  ⁶ tn Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.

[15:4]  ⁷ sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.

[15:4]  ⁸ tn Or “resides.”

[15:4]  ⁹ tn While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).

[15:4]  ¹⁰ tn Or “you reside.”

[15:5]  ¹¹ tn Or “resides.”

[15:5]  ¹² tn Or “yields.”

[15:5]  ¹³ tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  ¹⁴ tn Or “do.”

[17:21]  ¹⁵ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:22]  ¹⁶ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:23]  ¹⁷ tn Or “completely unified.”

[90:1]  ¹⁸ sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.

[90:1]  ¹⁹ tn Or “place of safety.” See Ps 71:3.

[91:1]  ²⁰ sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.

[91:1]  ²¹ tn Heb “[O] one who lives.”

[91:1]  ²² tn Traditionally “the Most High.”

[91:1]  ²³ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ²⁴ sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.

[91:9]  ²⁵ tn Heb “for you, the Lord, my shelter, the Most High, you have made your dwelling place.”

[1:16]  ²⁶ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[3:1]  ²⁷ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[3:1]  ²⁸ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[4:12]  ²⁹ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

[4:12]  ³⁰ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[4:15]  ³¹ tn The meaning of the participle ἀληθεύοντες (alhqeuonte"; from the verb ἀληθεύω [alhqeuw]) is debated. In classical times the verb could mean “to speak the truth,” or “to be true, to prove true.” In the LXX it appears five times (Gen 20:16; 42:16; Prov 21:3; Isa 44:26; Sir 34:4) and translates four different Hebrew words; there it is an ethical term used of proving or being true, not with the idea of speaking the truth. In the NT the only other place the verb appears is in Gal 4:16 where it means “to speak the truth.” However, in Ephesians the concept of “being truthful” is the best sense of the word. In contrast to the preceding verse, where there are three prepositional phrases to denote falsehood and deceit, the present word speaks of being real or truthful in both conduct and speech. Their deceit was not only in their words but also in their conduct. In other words, the believers’ conduct should be transparent, revealing the real state of affairs, as opposed to hiding or suppressing the truth through cunning and deceit. See H. W. Hoehner, Ephesians, 564-65, and R. Bultmann, TDNT 1:251.

[4:16]  ³² tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.

[4:16]  ³³ tn Grk “joint of supply.”

[3:20]  ³⁴ tn Grk “Behold.”

[3:20]  ³⁵ tn Grk “come in to him.”