Psalms 110:3

110:3 Your people willingly follow you ¹  when you go into battle. ² 

On the holy hills ³  at sunrise ⁴  the dew of your youth ⁵  belongs to you. ⁶ 

Acts 11:18

11:18 When they heard this, ⁷  they ceased their objections ⁸  and praised ⁹  God, saying, “So then, God has granted the repentance ¹⁰  that leads to life even to the Gentiles.” ¹¹ 

Acts 16:14

16:14 A ¹²  woman named Lydia, a dealer in purple cloth ¹³  from the city of Thyatira, ¹⁴  a God-fearing woman, listened to us. ¹⁵  The Lord opened her heart to respond ¹⁶  to what Paul was saying.

Acts 26:18

26:18 to open their eyes so that they turn ¹⁷  from darkness to light and from the power ¹⁸  of Satan to God, so that they may receive forgiveness of sins and a share ¹⁹  among those who are sanctified by faith in me.’

Acts 26:1

Paul Offers His Defense

26:1 So Agrippa ²⁰  said to Paul, “You have permission ²¹  to speak for yourself.” Then Paul held out his hand ²²  and began his defense: ²³ 

Colossians 1:10-11

1:10 so that you may live ²⁴  worthily of the Lord and please him in all respects ²⁵  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ²⁶  all patience and steadfastness, joyfully

Colossians 1:2

1:2 to the saints, the faithful ²⁷  brothers and sisters ²⁸  in Christ, at Colossae. Grace and peace to you ²⁹  from God our Father! ³⁰ 

Colossians 1:1

Salutation

1:1 From Paul, ³¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ephesians 3:2

3:2 if indeed ³²  you have heard of the stewardship ³³  of God’s grace that was given to me for you,

Ephesians 4:23

4:23 to be renewed in the spirit of your mind,

Ephesians 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ³⁴  urge you to live ³⁵  worthily of the calling with which you have been called, ³⁶ 

Ephesians 1:5

1:5 He did this by predestining ³⁷  us to adoption as his ³⁸  sons ³⁹  through Jesus Christ, according to the pleasure ⁴⁰  of his will –

Ephesians 2:13

2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ⁴¹ 

Ephesians 2:2

2:2 in which ⁴²  you formerly lived ⁴³  according to this world’s present path, ⁴⁴  according to the ruler of the kingdom ⁴⁵  of the air, the ruler of ⁴⁶  the spirit ⁴⁷  that is now energizing ⁴⁸  the sons of disobedience, ⁴⁹ 

Ephesians 2:13

2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ⁵⁰ 

Titus 2:11-12

2:11 For the grace of God has appeared, bringing salvation to all people. ⁵¹  2:12 It trains us ⁵²  to reject godless ways ⁵³  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵⁴  sound teaching.

Titus 1:2-3

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁵⁵  1:3 But now in his own time ⁵⁶  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 1:12

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ⁵⁷ 

[110:3]  ¹ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ² tn Heb “in the day of your power.”

[110:3]  ³ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ⁴ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ⁵ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ⁶ tn Heb “to you [is].”

[11:18]  ⁷ tn Grk “these things.”

[11:18]  ⁸ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ⁹ tn Or “glorified.”

[11:18]  ¹⁰ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ¹¹ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[16:14]  ¹² tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:14]  ¹³ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ¹⁴ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ¹⁵ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ¹⁶ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[26:18]  ¹⁷ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ¹⁸ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ¹⁹ tn Or “and an inheritance.”

[26:1]  ²⁰ sn See the note on King Agrippa in 25:13.

[26:1]  ²¹ tn Grk “It is permitted for you.”

[26:1]  ²² tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ²³ tn Or “and began to speak in his own defense.”

[1:10]  ²⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ²⁶ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:2]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Or “Grace to you and peace.”

[1:2]  ³⁰ 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.

[1:1]  ³¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:2]  ³² sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

[3:2]  ³³ tn Or “administration,” “dispensation,” “commission.”

[4:1]  ³⁴ tn Grk “prisoner in the Lord.”

[4:1]  ³⁵ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ³⁶ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[1:5]  ³⁷ tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).

[1:5]  ³⁸ tn Grk “to himself” after “through Jesus Christ.”

[1:5]  ³⁹ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.”

[1:5]  ⁴⁰ tn Or “good pleasure.”

[2:13]  ⁴¹ tn Or “have come near in the blood of Christ.”

[2:2]  ⁴² sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ⁴³ tn Grk “walked.”

[2:2]  ⁴⁴ tn Or possibly “Aeon.”

[2:2]  ⁴⁵ tn Grk “domain, [place of] authority.”

[2:2]  ⁴⁶ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ⁴⁷ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ⁴⁸ tn Grk “working in.”

[2:2]  ⁴⁹ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[2:13]  ⁵⁰ tn Or “have come near in the blood of Christ.”

[2:11]  ⁵¹ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ⁵² tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ⁵³ tn Grk “ungodliness.”

[2:1]  ⁵⁴ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:2]  ⁵⁵ tn Grk “before eternal ages.”

[1:3]  ⁵⁶ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:12]  ⁵⁷ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).