Yosua 24:14

24:14 Now ¹  obey ²  the Lord and worship ³  him with integrity and loyalty. Put aside the gods your ancestors ⁴  worshiped ⁵  beyond the Euphrates ⁶  and in Egypt and worship ⁷  the Lord.

Mazmur 32:2

32:2 How blessed is the one ⁸  whose wrongdoing the Lord does not punish, ⁹ 

in whose spirit there is no deceit. ¹⁰ 

Yohanes 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ¹¹  “Look, a true Israelite in whom there is no deceit!” ¹² 

Yohanes 1:2

1:2 The Word ¹³  was with God in the beginning.

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁴  in the saints’ ¹⁵  inheritance in the light.

Kolose 1:8

1:8 who also told us of your love in the Spirit.

Efesus 6:24

6:24 Grace be ¹⁶  with all of those who love our Lord Jesus Christ with an undying love. ¹⁷ 

Efesus 6:1

6:1 Children, ¹⁸  obey your parents in the Lord ¹⁹  for this is right.

Yohanes 3:18-21

3:18 The one who believes in him is not condemned. ²⁰  The one who does not believe has been condemned ²¹  already, because he has not believed in the name of the one and only ²²  Son of God. 3:19 Now this is the basis for judging: ²³  that the light has come into the world and people ²⁴  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ²⁵ 

[24:14]  ¹ sn Joshua quotes the Lord’s words in vv. 2b-13 (note that the Lord speaks in the first person in these verses); in vv. 14-15 Joshua himself exhorts the people (note the third person references to the Lord).

[24:14]  ² tn Heb “fear.”

[24:14]  ³ tn Or “and serve.”

[24:14]  ⁴ tn Heb “your fathers.”

[24:14]  ⁵ tn Or “served.”

[24:14]  ⁶ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:14]  ⁷ tn Or “and serve.”

[32:2]  ⁸ tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”

[32:2]  ⁹ tn Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”

[32:2]  ¹⁰ sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.

[1:47]  ¹¹ tn Grk “said about him.”

[1:47]  ¹² tn Or “treachery.”

[1:47]  sn An allusion to Ps 32:2.

[1:2]  ¹³ tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[1:12]  ¹⁴ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁵ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[6:24]  ¹⁶ tn Or “is.”

[6:24]  ¹⁷ tc Most witnesses (א² D Ψ Ï it sy) have ἀμήν (amhn, “amen”) at the end of the letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. The earliest and best witnesses (Ì⁴⁶ א* A B F G 0278 6 33 81 1175 1241 1739* 1881 sa) lack the particle, giving firm evidence that Ephesians did not originally conclude with ἀμήν.

[6:24]  tn Grk “without corruption.” The term “love” is not found at the end of the sentence, but is supplied to clarify the sense in English. The term “undying” which modifies it captures the sense of the kind of love the author is referring to here. He is saying that God’s grace will be with those whose love for Jesus never ceases.

[6:1]  ¹⁸ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ¹⁹ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[3:18]  ²⁰ tn Grk “judged.”

[3:18]  ²¹ tn Grk “judged.”

[3:18]  ²² tn See the note on the term “one and only” in 3:16.

[3:19]  ²³ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ²⁴ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[3:21]  ²⁵ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).