Ulangan 8:2

8:2 Remember the whole way by which he ¹  has brought you these forty years through the desert ²  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Yehezkiel 16:61-63

16:61 Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you. 16:62 I will establish my covenant with you, and then you will know that I am the Lord. 16:63 Then you will remember, be ashamed, and remain silent ³  when I make atonement for all you have done, ⁴  declares the sovereign Lord.’”

Yehezkiel 20:43

20:43 And there you will remember your conduct ⁵  and all your deeds by which you defiled yourselves. You will despise yourselves ⁶  because of all the evil deeds you have done.

Yehezkiel 36:31

36:31 Then you will remember your evil behavior ⁷  and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds.

Yehezkiel 36:1

Blessings on the Mountains of Israel

36:1 “As for you, son of man, prophesy to the mountains of Israel, and say: ‘O mountains of Israel, hear the word of the Lord!

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁸  have not ceased praying for you and asking God ⁹  to fill ¹⁰  you with the knowledge of his will in all spiritual wisdom and understanding,

Efesus 2:11

New Life Corporately

2:11 Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body ¹¹  by human hands –

Efesus 2:1

New Life Individually

2:1 And although you were ¹²  dead ¹³  in your transgressions and sins,

Titus 1:13-15

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths ¹⁴  and commands of people who reject the truth. 1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.

[8:2]  ¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ² tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[16:63]  ³ tn Heb “and your mouth will not be open any longer.”

[16:63]  ⁴ tn Heb “when I make atonement for you for all which you have done.”

[20:43]  ⁵ tn Heb “ways.”

[20:43]  ⁶ tn Heb “loathe yourselves in your faces.”

[36:31]  ⁷ tn Heb “ways.”

[1:9]  ⁸ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁹ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹⁰ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[2:11]  ¹¹ tn Grk “in the flesh.”

[2:1]  ¹² tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹³ 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.

[1:14]  ¹⁴ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.