Matius 5:16

5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Matius 6:8-9

6:8 Do ¹  not be like them, for your Father knows what you need before you ask him. 6:9 So pray this way: ² 

Our Father ³  in heaven, may your name be honored, ⁴ 

Yohanes 20:17

20:17 Jesus replied, ⁵  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Galatia 1:4

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,

Filipi 4:20

4:20 May glory be given to God our Father forever and ever. Amen.

Filipi 4:1

Christian Practices

4:1 So then, my brothers and sisters, ⁶  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Filipi 1:3

Prayer for the Church

1:3 I thank my God every time I remember you. ⁷ 

Filipi 1:2

1:2 Grace and peace to you ⁸  from God our Father and the Lord Jesus Christ!

Filipi 1:1

Salutation

1:1 From Paul ⁹  and Timothy, slaves ¹⁰  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ¹¹  with the overseers ¹²  and deacons.

Filipi 1:1

Salutation

1:1 From Paul ¹³  and Timothy, slaves ¹⁴  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ¹⁵  with the overseers ¹⁶  and deacons.

Yohanes 3:1

Conversation with Nicodemus

3:1 Now a certain man, a Pharisee ¹⁷  named Nicodemus, who was a member of the Jewish ruling council, ¹⁸ 

[6:8]  ¹ tn Grk “So do not.” Here οὖν (oun) has not been translated.

[6:9]  ² sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ³ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ⁴ tn Grk “hallowed be your name.”

[20:17]  ⁵ tn Grk “Jesus said to her.”

[4:1]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:3]  ⁷ tn This could also be translated “for your every remembrance of me.” See discussion below.

[1:2]  ⁸ tn Grk “Grace to you and peace.”

[1:1]  ⁹ 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]  ¹⁰ 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]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ¹² 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.

[1:1]  ¹³ 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]  ¹⁴ 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]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ¹⁶ 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.

[3:1]  ¹⁷ sn See the note on Pharisees in 1:24.

[3:1]  ¹⁸ tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).