Proverbs 10:30

10:30 The righteous will never be moved,

but the wicked will not inhabit the land. ¹ 

Psalms 15:5

15:5 He does not charge interest when he lends his money. ² 

He does not take bribes to testify against the innocent. ³ 

The one who lives like this ⁴  will never be upended.

Matthew 7:24-25

Hearing and Doing

7:24 “Everyone ⁵  who hears these words of mine and does them is like ⁶  a wise man ⁷  who built his house on rock. 7:25 The rain fell, the flood ⁸  came, and the winds beat against that house, but it did not collapse because it had been founded on rock.

Matthew 16:18

16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades ⁹  will not overpower it.

Ephesians 2:20

2:20 because you have been built ¹⁰  on the foundation of the apostles and prophets, ¹¹  with Christ Jesus himself as ¹²  the cornerstone. ¹³ 

Ephesians 2:1

New Life Individually

2:1 And although you were ¹⁴  dead ¹⁵  in your transgressions and sins,

Ephesians 6:19

6:19 Pray ¹⁶  for me also, that I may be given the message when I begin to speak ¹⁷  – that I may confidently make known ¹⁸  the mystery of the gospel,

Ephesians 6:2

6:2 “Honor your father and mother,” ¹⁹  which is the first commandment accompanied by a promise, namely,

Ephesians 2:19

2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household,

[10:30]  ¹ sn This proverb concerns the enjoyment of covenant blessings – dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there – they will be exiled.

[15:5]  ² sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.

[15:5]  ³ tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.

[15:5]  ⁴ tn Heb “does these things.”

[7:24]  ⁵ tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.

[7:24]  ⁶ tn Grk “will be like.” The same phrase occurs in v. 26.

[7:24]  ⁷ tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.

[7:25]  ⁸ tn Grk “the rivers.”

[16:18]  ⁹ tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).

[2:20]  ¹⁰ tn Grk “having been built.”

[2:20]  ¹¹ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ¹² tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ¹³ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[2:1]  ¹⁴ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹⁵ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[6:19]  ¹⁶ tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

[6:19]  ¹⁷ tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

[6:19]  ¹⁸ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”

[6:2]  ¹⁹ sn A quotation from Exod 20:12 and Deut 5:16.