Mazmur 91:14

91:14 The Lord says, ¹ 

“Because he is devoted to me, I will deliver him;

I will protect him ²  because he is loyal to me. ³ 

Yohanes 14:23

14:23 Jesus replied, ⁴  “If anyone loves me, he will obey ⁵  my word, and my Father will love him, and we will come to him and take up residence with him. ⁶ 

Roma 8:28

8:28 And we know that all things work together ⁷  for good for those who love God, who are called according to his purpose,

Yakobus 1:12

1:12 Happy is the one ⁸  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ⁹  promised to those who love him.

Yakobus 2:5

2:5 Listen, my dear brothers and sisters! ¹⁰  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

Wahyu 21:27

21:27 but ¹¹  nothing ritually unclean ¹²  will ever enter into it, nor anyone who does what is detestable ¹³  or practices falsehood, ¹⁴  but only those whose names ¹⁵  are written in the Lamb’s book of life.

[91:14]  ¹ tn The words “the Lord says” are supplied in the translation to clarify that the words which follow are the Lord’s oracle of assurance.

[91:14]  ² tn Or “make him secure” (Heb “set him on high”).

[91:14]  ³ tn Heb “because he knows my name” (see Ps 9:10).

[14:23]  ⁴ tn Grk “answered and said to him.”

[14:23]  ⁵ tn Or “will keep.”

[14:23]  ⁶ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[8:28]  ⁷ 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).

[1:12]  ⁸ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ⁹ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[2:5]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[21:27]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ¹² tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ¹³ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ¹⁴ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ¹⁵ tn Grk “those who are written”; the word “names” is implied.