Lukas 15:32

15:32 It was appropriate ¹  to celebrate and be glad, for your brother ²  was dead, and is alive; he was lost and is found.’” ³ 

Efesus 2:1

New Life Individually

2:1 And although you were ⁴  dead ⁵  in your transgressions and sins,

Efesus 2:5

2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ⁶  –

Efesus 2:1

New Life Individually

2:1 And although you were ⁷  dead ⁸  in your transgressions and sins,

Titus 1:6

1:6 An elder must be blameless, ⁹  the husband of one wife, ¹⁰  with faithful children ¹¹  who cannot be charged with dissipation or rebellion.

Wahyu 3:1

To the Church in Sardis

3:1 “To ¹²  the angel of the church in Sardis write the following: ¹³ 

“This is the solemn pronouncement of ¹⁴  the one who holds ¹⁵  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ¹⁶  that you are alive, but ¹⁷  in reality ¹⁸  you are dead.

[15:32]  ¹ tn Or “necessary.”

[15:32]  ² sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ³ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[2:1]  ⁴ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁵ 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.

[2:5]  ⁶ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).

[2:1]  ⁷ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁸ 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.

[1:6]  ⁹ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ¹⁰ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ¹¹ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[3:1]  ¹² tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ¹³ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:1]  ¹⁴ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:1]  ¹⁵ tn Grk “who has” (cf. 1:16).

[3:1]  ¹⁶ tn Grk “a name.”

[3:1]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ¹⁸ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.