Efesus 4:30

4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Yohanes 6:27

6:27 Do not work for the food that disappears, ¹  but for the food that remains to eternal life – the food ²  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ³ 

Roma 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ⁴  so that he would become ⁵  the father of all those who believe but have never been circumcised, ⁶  that they too could have righteousness credited to them.

Roma 4:2

4:2 For if Abraham was declared righteous ⁷  by the works of the law, he has something to boast about – but not before God.

Kolose 1:22

1:22 but now he has reconciled you ⁸  by his physical body through death to present you holy, without blemish, and blameless before him –

Kolose 1:2

1:2 to the saints, the faithful ⁹  brothers and sisters ¹⁰  in Christ, at Colossae. Grace and peace to you ¹¹  from God our Father! ¹² 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹³  sound teaching.

Wahyu 7:2

7:2 Then ¹⁴  I saw another angel ascending from the east, ¹⁵  who had ¹⁶  the seal ¹⁷  of the living God. He ¹⁸  shouted out with a loud voice to the four angels who had been given permission ¹⁹  to damage the earth and the sea: ²⁰ 

[6:27]  ¹ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”

[6:27]  ² tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ³ tn Grk “on this one.”

[4:11]  ⁴ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁵ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁶ tn Grk “through uncircumcision.”

[4:2]  ⁷ tn Or “was justified.”

[1:22]  ⁸ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[1:2]  ⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹¹ tn Or “Grace to you and peace.”

[1:2]  ¹² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:1]  ¹³ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[7:2]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ¹⁵ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  ¹⁶ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ¹⁷ tn Or “signet” (L&N 6.54).

[7:2]  ¹⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:2]  ¹⁹ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ²⁰ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.