Matthew 16:19

16:19 I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.”

John 20:23

20:23 If you forgive anyone’s sins, they are forgiven; ¹  if you retain anyone’s sins, they are retained.” ² 

Acts 15:23-31

15:23 They sent this letter with them: ³ 

From the apostles ⁴  and elders, your brothers, ⁵  to the Gentile brothers and sisters ⁶  in Antioch, ⁷  Syria, ⁸  and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ⁹  you, upsetting ¹⁰  your minds ¹¹  by what they said, ¹²  15:25 we have unanimously ¹³  decided ¹⁴  to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who ¹⁵  have risked their lives ¹⁶  for the name of our Lord Jesus Christ. ¹⁷  15:27 Therefore we are sending ¹⁸  Judas and Silas ¹⁹  who will tell you these things themselves in person. ²⁰  15:28 For it seemed best to the Holy Spirit and to us ²¹  not to place any greater burden on you than these necessary rules: ²²  15:29 that you abstain from meat that has been sacrificed to idols ²³  and from blood and from what has been strangled ²⁴  and from sexual immorality. ²⁵  If you keep yourselves from doing these things, ²⁶  you will do well. Farewell. ²⁷ 

15:30 So when they were dismissed, ²⁸  they went down to Antioch, ²⁹  and after gathering the entire group ³⁰  together, they delivered the letter. 15:31 When they read it aloud, ³¹  the people ³²  rejoiced at its encouragement. ³³ 

Acts 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ³⁴  and began to teach the brothers, “Unless you are circumcised ³⁵  according to the custom of Moses, you cannot be saved.”

Colossians 1:4-5

1:4 since ³⁶  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ³⁷  from the hope laid up ³⁸  for you in heaven, which you have heard about in the message of truth, the gospel ³⁹ 

Colossians 1:2

1:2 to the saints, the faithful ⁴⁰  brothers and sisters ⁴¹  in Christ, at Colossae. Grace and peace to you ⁴²  from God our Father! ⁴³ 

Colossians 2:10

2:10 and you have been filled in him, who is the head over every ruler and authority.

Revelation 3:7-8

To the Church in Philadelphia

3:7 “To ⁴⁴  the angel of the church in Philadelphia write the following: ⁴⁵ 

“This is the solemn pronouncement of ⁴⁶  the Holy One, the True One, who holds the key of David, who opens doors ⁴⁷  no one can shut, and shuts doors ⁴⁸  no one can open: 3:8 ‘I know your deeds. (Look! I have put ⁴⁹  in front of you an open door that no one can shut.) ⁵⁰  I know ⁵¹  that you have little strength, ⁵²  but ⁵³  you have obeyed ⁵⁴  my word and have not denied my name.

[20:23]  ¹ tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.

[20:23]  ² sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).

[15:23]  ³ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ⁴ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ⁵ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ⁶ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁸ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:24]  ⁹ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ¹⁰ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ¹¹ tn Grk “souls.”

[15:24]  ¹² tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  ¹³ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ¹⁴ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:26]  ¹⁵ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ¹⁶ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ¹⁸ tn This verb has been translated as an epistolary aorist.

[15:27]  ¹⁹ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ²⁰ tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  ²¹ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ²² tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  ²³ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ²⁴ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  ²⁵ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ²⁶ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ²⁷ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[15:30]  ²⁸ tn Or “sent away.”

[15:30]  ²⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ³⁰ tn Or “congregation” (referring to the group of believers).

[15:31]  ³¹ tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.

[15:31]  ³² tn Grk “they”; the referent (the people) is specified in the translation for clarity.

[15:31]  ³³ tn Or “at its encouraging message.”

[15:1]  ³⁴ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ³⁵ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[1:4]  ³⁶ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ³⁷ 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]  ³⁸ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Or “Grace to you and peace.”

[1:2]  ⁴³ 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.

[3:7]  ⁴⁴ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ⁴⁵ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ⁴⁶ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ⁴⁷ tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ⁴⁸ tn See the note on the word “door” earlier in this verse.

[3:8]  ⁴⁹ tn Grk “I have given.”

[3:8]  ⁵⁰ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ⁵¹ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ⁵² tn Or “little power.”

[3:8]  ⁵³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ⁵⁴ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.