Psalms 57:2

57:2 I cry out for help to the sovereign God, ¹ 

to the God who vindicates ²  me.

Isaiah 26:12

26:12 O Lord, you make us secure, ³ 

for even all we have accomplished, you have done for us. ⁴ 

Jeremiah 32:39-40

32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ⁵  their own good and the good of the children who descend from them. 32:40 I will make a lasting covenant ⁶  with them that I will never stop doing good to them. ⁷  I will fill their hearts and minds with respect for me so that ⁸  they will never again turn ⁹  away from me.

John 15:2

15:2 He takes away ¹⁰  every branch that does not bear ¹¹  fruit in me. He ¹²  prunes ¹³  every branch that bears ¹⁴  fruit so that it will bear more fruit.

Romans 5:10

5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Romans 8:28-30

8:28 And we know that all things work together ¹⁵  for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ¹⁶  would be the firstborn among many brothers and sisters. ¹⁷  8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Philippians 1:6

1:6 For I am sure of this very thing, ¹⁸  that the one ¹⁹  who began a good work in ²⁰  you will perfect it ²¹  until the day of Christ Jesus.

Philippians 1:1

Salutation

1:1 From Paul ²²  and Timothy, slaves ²³  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²⁴  with the overseers ²⁵  and deacons.

Philippians 1:24

1:24 but it is more vital for your sake that I remain ²⁶  in the body. ²⁷ 

[57:2]  ¹ tn Heb “to God Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

[57:2]  ² tn Or “avenges in favor of.”

[26:12]  ³ tn Heb “O Lord, you establish peace for us.”

[26:12]  ⁴ tc Some suggest emending גַּם כָּל (gam kol, “even all”) to כִּגְמֻל (kigmul, “according to the deed[s] of”) One might then translate “for according to what our deeds deserve, you have acted on our behalf.” Nevertheless, accepting the MT as it stands, the prophet affirms that Yahweh deserved all the credit for anything Israel had accomplished.

[32:39]  ⁵ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[32:40]  ⁶ tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.

[32:40]  ⁷ tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”

[32:40]  ⁸ tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.

[32:40]  ⁹ tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.

[15:2]  ¹⁰ tn Or “He cuts off.”

[15:2]  ¹¹ tn Or “does not yield.”

[15:2]  ¹² tn Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.

[15:2]  ¹³ tn Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kaqairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples – there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.

[15:2]  ¹⁴ tn Or “that yields.”

[8:28]  ¹⁵ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[8:29]  ¹⁶ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[1:6]  ¹⁸ tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ¹⁹ tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ²⁰ tn Or “among.”

[1:6]  ²¹ tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.

[1:1]  ²² 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]  ²³ tn Traditionally, “servants” or “bondservants.” 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]  ²⁴ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁵ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[1:24]  ²⁶ tn Grk “But to remain in the flesh is more necessary for you.”

[1:24]  ²⁷ tn Grk “the flesh.”