Psalms 84:11-12

84:11 For the Lord God is our sovereign protector. ¹ 

The Lord bestows favor ²  and honor;

he withholds no good thing from those who have integrity. ³ 

84:12 O Lord who rules over all, ⁴ 

how blessed are those who trust in you! ⁵ 

Matthew 6:33

6:33 But above all pursue his kingdom ⁶  and righteousness, and all these things will be given to you as well.

Romans 8:32

8:32 Indeed, he who ⁷  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁸ 

Colossians 3:22-23

3:22 Slaves, ⁹  obey your earthly ¹⁰  masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord. 3:23 Whatever you are doing, ¹¹  work at it with enthusiasm, ¹²  as to the Lord and not for people, ¹³ 

Ephesians 3:20

3:20 Now to him who by the power that is working within us ¹⁴  is able to do far beyond ¹⁵  all that we ask or think,

[84:11]  ¹ tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.

[84:11]  ² tn Or “grace.”

[84:11]  ³ tn Heb “he does not withhold good to those walking in integrity.”

[84:12]  ⁴ tn Traditionally “Lord of hosts.”

[84:12]  ⁵ tn Heb “[Oh] the happiness [of] the man [who] trusts in you.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to here is representative of all followers of God, as the use of the plural form in v. 12b indicates.

[6:33]  ⁶ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[8:32]  ⁷ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[8:1]  ⁸ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[3:22]  ⁹ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ¹⁰ tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.

[3:23]  ¹¹ tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.

[3:23]  ¹² tn Grk “from the soul.”

[3:23]  ¹³ tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.

[3:20]  ¹⁴ sn On the power that is working within us see 1:19-20.

[3:20]  ¹⁵ tn Or “infinitely beyond,” “far more abundantly than.”