Matthew 22:16
Context22:16 They sent to him their disciples along with the Herodians, 1 saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. 2 You do not court anyone’s favor because you show no partiality. 3
John 7:18
Context7:18 The person who speaks on his own authority 4 desires 5 to receive honor 6 for himself; the one who desires 7 the honor 8 of the one who sent him is a man of integrity, 9 and there is no unrighteousness in him.
Romans 12:9
Context12:9 Love must be 10 without hypocrisy. Abhor what is evil, cling to what is good.
Romans 12:2
Context12:2 Do not be conformed 11 to this present world, 12 but be transformed by the renewing of your mind, so that you may test and approve 13 what is the will of God – what is good and well-pleasing and perfect.
Colossians 1:8
Context1:8 who also told us of your love in the Spirit.
Ephesians 4:25
Context4:25 Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, 14 for we are members of one another.
Ephesians 5:9
Context5:9 for the fruit of the light 15 consists in 16 all goodness, righteousness, and truth –
Ephesians 6:14
Context6:14 Stand firm therefore, by fastening 17 the belt of truth around your waist, 18 by putting on the breastplate of righteousness,
Ephesians 6:1
Context6:1 Children, 19 obey your parents in the Lord 20 for this is right.
Ephesians 1:22
Context1:22 And God 21 put 22 all things under Christ’s 23 feet, 24 and he gave him to the church as head over all things. 25
Ephesians 1:1
Context1:1 From Paul, 26 an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], 27 the faithful 28 in Christ Jesus.
Ephesians 3:18
Context3:18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, 29
[22:16] 1 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some
[22:16] 2 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
[22:16] 3 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
[7:18] 4 tn Grk “who speaks from himself.”
[7:18] 6 tn Or “praise”; Grk “glory.”
[7:18] 8 tn Or “praise”; Grk “glory.”
[7:18] 9 tn Or “is truthful”; Grk “is true.”
[12:9] 10 tn The verb “must be” is understood in the Greek text.
[12:2] 11 tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.
[12:2] 12 tn Grk “to this age.”
[12:2] 13 sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”
[4:25] 14 sn A quotation from Zech 8:16.
[5:9] 15 tc Several
[5:9] 16 tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”
[6:14] 17 sn The four participles fastening… putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.
[6:14] 18 tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.
[6:1] 19 tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.
[6:1] 20 tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì46 א A D1 Ivid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.
[1:22] 21 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[1:22] 23 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.
[1:22] 24 sn An allusion to Ps 8:6.
[1:22] 25 tn Grk “and he gave him as head over all things to the church.”
[1:1] 26 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 27 tc The earliest and most important
[1:1] 28 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.
[3:18] 29 sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ.