Psalms 147:20
Context147:20 He has not done so with any other nation;
they are not aware of his regulations.
Praise the Lord!
John 17:3
Context17:3 Now this 1 is eternal life 2 – that they know you, the only true God, and Jesus Christ, 3 whom you sent.
John 17:25
Context17:25 Righteous Father, even if the world does not know you, I know you, and these men 4 know that you sent me.
Romans 1:20-22
Context1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people 5 are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts 6 were darkened. 1:22 Although they claimed 7 to be wise, they became fools
Romans 1:28
Context1:28 And just as they did not see fit to acknowledge God, 8 God gave them over to a depraved mind, to do what should not be done. 9
Romans 1:1
Context1:1 From Paul, 10 a slave 11 of Christ Jesus, 12 called to be an apostle, 13 set apart for the gospel of God. 14
Colossians 1:21
Context1:21 And you were at one time strangers and enemies in your 15 minds 16 as expressed through 17 your evil deeds,
Colossians 1:2
Context1:2 to the saints, the faithful 18 brothers and sisters 19 in Christ, at Colossae. Grace and peace to you 20 from God our Father! 21
Colossians 4:4-6
Context4:4 Pray that I may make it known as I should. 22 4:5 Conduct yourselves 23 with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.
Galatians 4:8-9
Context4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. 24 4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless 25 basic forces? 26 Do you want to be enslaved to them all over again? 27
Ephesians 2:12
Context2:12 that you were at that time without the Messiah, 28 alienated from the citizenship of Israel and strangers to the covenants of promise, 29 having no hope and without God in the world.
Ephesians 2:1
Context2:1 And although you were 30 dead 31 in your transgressions and sins,
Ephesians 1:17
Context1:17 I pray that 32 the God of our Lord Jesus Christ, the Father of glory, 33 may give you spiritual wisdom and revelation 34 in your growing knowledge of him, 35
Ephesians 1:1
Context1:1 From Paul, 36 an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], 37 the faithful 38 in Christ Jesus.
Ephesians 5:20
Context5:20 always giving thanks to God the Father for each other 39 in the name of our Lord Jesus Christ,
[17:3] 1 tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.
[17:3] 2 sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.
[17:3] 3 tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[17:25] 4 tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).
[1:20] 5 tn Grk “they”; the referent (people) has been specified in the translation for clarity.
[1:22] 7 tn The participle φάσκοντες (faskonte") is used concessively here.
[1:28] 8 tn Grk “and just as they did not approve to have God in knowledge.”
[1:28] 9 tn Grk “the things that are improper.”
[1:1] 10 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] 11 tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 12 tc Many important
[1:1] 13 tn Grk “a called apostle.”
[1:1] 14 tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.
[1:21] 15 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
[1:21] 16 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.
[1:21] 17 tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.
[1:2] 18 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] 19 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] 20 tn Or “Grace to you and peace.”
[1:2] 21 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
[4:4] 22 tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.
[4:5] 23 tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).
[4:8] 24 tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”
[4:9] 25 tn Or “useless.” See L&N 65.16.
[4:9] 26 tn See the note on the phrase “basic forces” in 4:3.
[4:9] 27 tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.
[2:12] 28 tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”
[2:12] 29 tn Or “covenants of the promise.”
[2:1] 30 tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.
[2:1] 31 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.
[1:17] 32 tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.
[1:17] 33 tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”
[1:17] 34 tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.
[1:17] 35 tn Grk “in the knowledge of him.”
[1:1] 36 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] 37 tc The earliest and most important
[1:1] 38 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.
[5:20] 39 tn Grk “for all.” The form “all” can be either neuter or masculine.