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Which Bible notes are the best?


mortenjensen

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Hi all,

In regards to the current sale, which bible notes would you recommend for teaching purposes of theological students. I often use the NET-notes, which I find very good. I also have the Jewish Study Bible and Jewish Annotated NT. 

Should I pick up one of those on sale that would give something like the NET-notes - or are they the best, really?

Morten

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It's a difficult question, Morten. Some of the notes are geared to particular faith traditions, while others are more general. For what it's worth, regardless of whether you're a fan of the NLT or not, I've been impressed with the depth of some of the NLT Study Bible notes, especially in their regular reference to extrabiblical sources. And as I mentioned elsewhere earlier today, the grayscale maps in the NLTSB are great for dropping into handouts that you're going to run through a photocopier. 

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Thanks. How does it compare to New Interpreter's? I am looking for things as extra biblical references and the like. What would be the difference between the two?

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My preference is in general for the  NISB, but I like both. Here is Matthew 5 from both so you can compare for yourself, I am happy to grab another portion or two if you like:

 

Chapter 5

 
5:1–7:28 These chapters comprise the Sermon on the Mount, the first of five collections (chaps. 10; 13; 18; 24–25) of Jesus’ teaching or revelation of God’s will. These thematic discourses instruct disciples, shaping their identity and lifestyle. The Sermon begins with blessings and sayings (5:3–16). Its middle section comprises six interpretations of scripture (5:17–48), instruction on three distinctive discipleship practices (6:1–18), and teaching on social and economic practices (6:19–7:12). The sermon closes with scenes of eschatological destiny (7:13–27). More than providing information about God’s will and motivating disciples to do it, the sermon offers visions of God’s empire. It sketches life in an alternative community marked by justice, transformed social relationships, practices of piety, and shared and accessible resources. Life under Rome’s imperial rule with vast discrepancies of wealth and much injustice is not God’s will.
 
5:1–2 Jesus addresses his disciples. So far there are only four (4:18–22; 10:1–4), but they represent all disciples. The mountain recalls Mt. Sinai and Moses’ revelation there (Exod 19–24) as well as Mt. Zion, where God’s empire will be established (Isa 35:4–10).
 
5:3–12 Nine blessings (beatitudes) divide into two groups (vv. 3–6 and vv. 7–12). Blessings declare God’s favor, not on attitudes, but on certain conditions and behaviors. The declarations encourage appropriate actions.
 
5:3–6 Surprisingly, in an imperial world that prizes power, wealth, and status, God’s favor is found among the powerless and poor (the meek, Ps 37) without resources and options who yearn for God’s empire and faithful intervention (5:3–6). The second half of each blessing promises God’s future reversal of these imperial situations. That reversal is already under way in Jesus’ ministry. These blessings name the distressing consequences of Roman rule and promise God’s victory over it.
 
5:7–12 These five beatitudes bless the social actions of the alternative community of disciples that manifests God’s empire. Persecution (name-calling, rumors, and social antagonism, 5:10–12) is inevitable when the powerful elite are challenged. God rewards faithfulness.
 
5:13–16 Transforming mission is the disciples’ task.
 
5:17–48 The focus changes to the interpretation of scripture. After some initial principles (5:17–20), six examples follow (5:21–48). These are often called “antitheses” on the mistaken view that Jesus rejects aspects of “dead Judaism.” But far from rejecting it, Jesus builds on the very vibrant Judaism of the 1st century. He enters into debated questions and offers the “right” interpretation of God’s will to guide how disciples live.
 
5:17–20 Jesus does not abolish the law and the prophets, the biblical tradition, but seeks to implement God’s revealed, saving will (5:17). Scripture has lasting authority, its smallest elements will not disappear, until the end of the world when in God’s new creation (19:28) God’s empire is established. But scripture always needs interpreting, and in Matthew Jesus interprets it as the examples of 5:21–48 demonstrate (so 1:22–23; 4:15–16, etc.).
 
5:19–20 Those who teach otherwise, who loosen a commandment, will be punished. Disciples must actively live the Scriptures interpreted by Jesus. The scribes and Pharisees live inadequately. To exceed their lived obedience (righteousness) means doing more—in 5:21–26 not only not murdering but not hating. It also means doing differently. As allies, the leaders preserve Rome’s hierarchical and unjust society (cf. 23:23). Disciples must challenge it by creating an alternative, just society.
 
5:21–48 Jesus offers six examples for this alternative community that embodies God’s empire.
 
5:21–26 Jesus interprets the prohibition of murder in the Ten Commandments (the Decalogue, Exod 20:13) to apply to the destruction of people with violent and publicly abusive anger, and dismissing them to hell.
 
5:27–30 Jesus interprets the Decalogue’s prohibition of adultery (Exod 20:14) to condemn the predatory behaviors and structures of a patriarchal society, to curb male power, and to establish different male-female interaction.
 
5:31–32 Deuteronomy regulates but it neither justifies nor forbids divorce (Deut 24:1–4). Against other permissive views, Jesus interprets it strictly to limit male power and declare that a man does not have unlimited power to dismiss/divorce a wife at his whim. See 19:3–9.
 
5:33–37 Jesus extends the prohibition against false oaths (Exod 20:7) to all oaths. A community of integrity and “right” relationships does not need oaths that can be used evasively.
 
5:38–42 Jesus interprets teaching about restricted revenge (Exod 21:24). The translation of 5:39 should read, “Do not use violence to resist an evildoer.” Instead of revenge (fight) or flight into passivity or indifference, disciples oppose evil with non-violent resistance. Jesus offers examples of such resistance that aim to confound the more powerful, restore dignity and initiative to the oppressed, and publicly shame or disarm the aggressor.
 
5:41 Imperial officials could commandeer labor, equipment, supplies, transportation, and shelter.
 
5:43–48 The Bible does not command hatred toward one’s enemies. Jesus extends the command to love neighbors (Lev 19:18) to everyone, in imitation of God’s indiscriminate love and life-giving mercy to all, both good and bad.
 
Walter J. Harrelson, eds. The New Interpreter’s Study Bible. Accordance electronic ed. (Nashville: Abingdon Press, 2003), n.p.
 
 
 
The Sermon on the Mount: Jesus’ Call to Righteousness (5:1-7:29)
 
Introduction (5:1-2)
 
5:1-7:29 This is the first of five lengthy discourses in Matthew (see also Matt 9:35-11:1; 13:1-53; 18:1-19:2; 23:1-26:1). The theme of the Sermon on the Mount is the Messiah’s call to righteousness. Paul understood righteousness in terms of God’s saving acts and of a person’s standing before God. Jesus uses the term for moral behavior that conforms to God’s will, as James does. Specifically, righteousness is doing the will of God as Jesus reveals it. This “revelation of righteousness” unifies the entire Sermon.
 
 
The Beatitudes (5:3-12)
Matt 5:3-12 // Luke 6:20-23
 
 
THE BLESSINGS OF JESUS (5:3-12)
 
Cross References: Ps 1:1-3; 106:3; 112:1; 119:1-2; Isa 56:1-2; Matt 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26
 
The blessings of Jesus are called Beatitudes because the Latin Vulgate translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). The Beatitudes describe the lifestyle and character of a follower of Jesus. Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes (Matt 5:3-12) are connected with Isa 61:1-3. The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.
The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1-2:52; Matt 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Ps 1:1, 3-6; 106:3; 112:1; 119:1-2; Pr 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.
 
5:3 poor and realize their need for him (literally poor in spirit; cp. Luke 6:20, 24): In the OT, the poor are often depicted as especially pious because oppression by the wealthy leads them to trust in the Lord for salvation and deliverance rather than relying on the power of wealth (Matt 11:5; Ps 37:14-15; 40:17; 69:28-33; Isa 61:1; 66:2). In both Matthew’s and Luke’s accounts, the “poor” are indeed physically poor, but their trust in God, not their poverty, is what makes them blessed (Isa 57:15; 66:2).
 
5:4 Those who mourn were those who lamented the spiritual and national condition of Israel (see Matt 23:37-39; Isa 61:2-3; Joel 1:8-13; 2:12-13, 18-19; Rom 9:1-5; 1Cor 5:2; Jas 4:9). Personal grief, whether caused by sin or tragedy, may also be in view (Mark 16:10; Rev 18:11, 19). • will be comforted: The passive voice is used out of reverence for the holy name of God; the phrase could also be rendered God willcomfort them (see also Matt 5:6-7, 9). Comfort will accompany the fulfillment of all that God has promised (Isa 40:1-2; 61:2-3).
 
5:5 those who are humble: See Ps 37:11, which Jesus practically quotes here. Elsewhere, Jesus describes himself in similar terms—in contrast to other teachers (Matt 11:29) and as one who shuns pride (Matt 12:17-21; 21:5). This trait of Jesus is exemplified in his death on the cross (1Pet 2:23; 3:9). • The whole earth could also be rendered the land, thus referring to God’s promise of land to Abraham and his descendants (Gen 12:7; 17:8; see Isa 60:21). A wider sense may also be intended, such as God’s reign over the entire earth (Matt 19:28; 28:18-20; Ps 115:16).
 
5:6 those who hunger and thirst for justice (or for righteousness): This refers either to the follower of Jesus whose driving purpose in life is to obey the Lord (cp. Matt 3:15; 5:10, 20) or to the disciple’s desire to see justice for all people (Ps 11:7; 85:10-12; Isa 11:1-4; Jer 23:5-6; 33:16). One with such a longing often prays, “May your will be done on earth” (Matt 6:10). • Christ has brought justice and righteousness (Rom 3:21-22; 5:1); the disciples will be satisfied with it (cp. Ps 42:1-2; 63:1-2).
 
5:7 Jesus made a cardinal virtue of being merciful, that is, showing kindness to those in distress (see Matt 6:12, 14-15; 9:13; 12:7; 18:23-35; 23:23; 25:31-46). Those who are merciful now will find God’s mercy in the final judgment.
 
5:8 Those whose hearts are pure (see Ps 24:3-5; 51:7; Isa 6:5) are contrasted with those who thought that they had satisfied God’s will through ceremonial conformity to tradition (Matt 23:25-26). Jesus insisted on simple, true heart-righteousness (see Matt 6:1-24; 15:1-20; 23:23-28; Deut 6:5). • They will see God and thereby attain even more than Moses did (see Exod 33:18-23; 34:5-7; see also Ps 73:1).
 
5:9 This beatitude probably targeted zealots—Jewish revolutionaries who advocated the overthrow of Roman domination through violent resistance. The Messiah’s Kingdom would be established by other means. • those who work for peace: Jesus is not calling for pacifism per se, but rather a different kind of activism. • Peace is the absence of enmity and the presence of God’s salvation (Lev 26:6; 1 Sam 16:4-5; Isa 9:5-6; Zech 8:16; Eph 2:14; Col 1:20). Jesus’ disciples are to work for justice, righteousness, reconciliation, and mercy as the effects of God’s salvation through Christ (5:43-47; Luke 10:5-6).
 
5:10-11 Jesus’ first disciples were persecuted by hostile Jewish leaders who were offended by Jesus’ new and authoritative revelation (see Matt 10:17-23; 11:2-6; 12:1-8; 15:1-20; 23:34-36). Since then, doing right by associating with Jesus and obeying his teachings has often been a source of persecution (Matt 10:24-25; 2Tim 3:12).
 
5:11 Some manuscripts do not include and lie about you.
 
5:12 The great reward Jesus mentions is not something earned by suffering for doing right; it is God’s blessing to those who have expressed his grace to others (see Matt 10:41-42; 20:1-16). • The ancient prophets are closely connected with the NT apostles (see also Matt 13:16-17; 23:29-36; Eph 2:20).
 
 
Teaching about Salt and Light (5:13-16)
Matt 5:13; cp. Mark 9:49-50; Luke 14:34-35
Matt 5:15 // Mark 4:21 // Luke 8:16; 11:33
 
5:13-16 The disciples’ good deeds will have profoundly positive effects on the world around them, to the glory of God. With this comes a warning from Jesus: Do nothing that might jeopardize that positive impact.
 
5:13 Salt was used for cleansing and preservation from decay (Ezek 16:4), in forming covenants (Lev 2:13; Num 18:19; see note on 2 Chr 13:5), and as flavor (Job 6:6; Mark 9:50). • Salt that lost its flavor became useless, insipid, or dull (see Mark 9:50; Luke 14:34).
 
5:14 light of the world … city on a hilltop: The attractive quality of the disciples’ lives will draw other people to live similarly and to glorify God (see Isa 2:2-5; 42:6; 49:6; 51:4; 56:6-8; 60:1-3; Phil 2:15).
 
5:16 praise your heavenly Father: Religious hypocrites seek praise for themselves; Jesus’ disciples should seek praise for God (see 1 Pet 2:12).
 
 
Teaching about the Law (5:17-20)
Matt 5:17-20; cp. Luke 16:17
 
5:17 Abolish would mean to eliminate and replace the law of Moses and the writings of the prophets (i.e., the whole OT) as the revelation of God’s will. • Accomplish their purpose might mean to obey perfectly, to complete the teaching of, or to bring about OT prophecies (see Matt 1:22; 2:15, 17, 23). Jesus himself is the realization of all that both the Prophets and the Law taught and expected. Now that Christ, the fulfillment, has come, the OT must be understood in light of him (Luke 24:26, 44).
 
5:19 The realization of the law in Christ means that obedience to all of his commands (see 28:20) is the only acceptable response for his disciples. • Commandment refers to the OT commands (5:18) as now fulfilled in Christ’s teaching (see 5:21-48). • the least in the Kingdom of Heaven: Jesus may mean that such an individual will enter the Kingdom, but only barely and with low status; alternatively, some Jewish evidence suggests that he is referring to damnation (cp. 8:12, where “those for whom the Kingdom was prepared” are eternally excluded).
 
5:20 unless your righteousness is better: Jesus’ disciples must have the substantially new kind of righteousness that Jesus teaches and makes possible (illustrated in 5:21-47 and summed up in 5:48); it is both quantitatively and qualitatively distinct. Just as Jesus is greater than the Temple (12:6) and Jonah (12:41), so the righteousness of his followers far outstrips that of the teachers of religious law and the Pharisees (see 3:7-9).
 
 
Teaching about Anger (5:21-26)
Matt 5:25 // Luke 12:57-59
 
5:21-47 You have heard … But I say: Jesus contrasts his own teaching to six misinterpretations of the law. Each antithesis provides an example of the surpassing righteousness of Jesus. Jesus reveals the will of God as it contrasts with traditions.
 
5:21 our ancestors were told: The expression refers to the traditional interpretation of the teachers of religious law and Pharisees. Though their traditions prohibited murder, they did not prohibit hatred. The surpassing righteousness of Jesus demands reconciliation (5:23-24); merely refraining from committing murder is not sufficient (5:22). • ‘You must not murder … ’: Exod 20:13; Deut 5:17.
 
5:22 angry with someone: Some manuscripts add without cause. • judgment … the court … hell: The second and third punishments are more severe than would have been typical in Jesus’ day, emphasizing the surpassing righteousness of Jesus and his followers (see 5:20). They did not tolerate unreconciled relationships or any devaluation of others. • If you call someone an idiot: The Greek uses an Aramaic term of contempt: If you say to your brother, “Reqa’.” The Aramaic term reqaʾ means something like “empty head,” and the clause probably means the same as if you curse someone (literally if you say, ‘You fool’; see Jas 2:20). Devaluation of people is a sin that manifests itself in various ways. • hell: Greek Gehenna; see note on 5:29.
 
5:23-26 Jesus gives two illustrations of reconciliation in community and society.
 
5:23 sacrifice: Literally gift; also in 5:24.
 
5:26 the last penny: Greek the last kodrantes (i.e., quadrans), the smallest Roman coin (cp. Luke 12:59).
 
 
Teaching about Adultery (5:27-30)
 
5:27-30 Jesus’ righteousness uncovers sin at a deeper level than the external; he reveals the true intent of the law.
 
5:27 You must not commit adultery: Exod 20:14; Deut 5:18.
 
5:29-30 good eye … gouge it out … stronger hand … cut it off: These graphic images call for radical separation from sin. But even self-mutilation, radical as it would be, cannot stop a lustful mind. Jesus is calling for the surpassing righteousness that only he can bring.
 
5:29 your eye—even your good eye: Literally your right eye. • hell (Greek Gehenna): Gehenna originally referred to a valley outside Jerusalem where some of the kings of Judah worshiped idols and performed human sacrifice by fire (2Chr 28:3; 33:6; Jer 7:31; 32:35). The site was eventually destroyed by Josiah (2Kgs 23:10). In the NT, Gehenna describes the place of punishment by God. Unless disciples have surpassing righteousness, they will not enter the Kingdom (Matt 5:20) but will be punished eternally (Matt 5:22; 23:33).
 
5:30 your hand—even your stronger hand:  Literally your right hand.
 
 
Teaching about Divorce (5:31-32)
Matt 5:31-32; cp. Matt 19:9; Mark 10:11-12; Luke 16:18
 
5:31-32 Jesus challenges the misapplication of the OT provision for divorce (see Deut 24:1-4; cp. Matt 19:3-9): Following the rules does not make divorce acceptable. Jesus allows only one legitimate reason for divorce, sexual infidelity, and forbids casual divorce (see also 1 Cor 7:10-11).
 
5:31 A man can divorce his wife … notice of divorce:  Deut 24:1. A notice of divorce is a document stating the legality of a divorce. Evidence suggests that such a document permitted remarriage. “The essential formula in the notice of divorce is, ‘Lo, you are free to marry any man.’ … The essential formula in a writ of emancipation is, ‘Lo, you are a freedwoman: lo, you belong to yourself’ ” (Mishnah Gittin 9:3).
 
5:32 The exception clause permits but does not demand divorce when one partner has been unfaithful (see also 19:9). Notably, Jesus does not demand death for the guilty party (see Deut 22:21-22). • The implication seems to be that by divorcing his wife for illegitimate reasons, the man causes her to commit adultery by wrongly putting her in a situation where she remarries and so breaks the law. • anyone who marries a divorced woman: It is not clear whether Jesus is referring to any woman who is divorced, regardless of the reason, or only to a woman who is divorced without an acceptable reason (unfaithfulness). The underlying assumption in Jewish divorce law was simple: Legitimate divorces permitted remarriage.
 
 
Teaching about Vows (5:33-37)
 
5:33-37 Jesus here summarizes the OT teaching on oaths (Lev 19:12; Num 30:2-4; Deut 23:21-23; Ps 50:14; Zech 8:17). The Pharisees had degrees of commitment for oaths—for example, ones that did not mention God were not as binding. Jesus shows that because God is related to all things (heaven, earth, Jerusalem, my head; see also 23:16-22), breaking any oath breaks God’s command (see Exod 20:7). The point is that one must be altogether truthful. Jesus’ righteousness elevates the disciple’s everyday yes and no to the level of binding oath. Oaths become superfluous to the honest person (Jas 5:12).
 
5:33 You must not break your vows … to the Lord:  Num 30:2.
 
 
Teaching about Revenge (5:38-42)
Matt 5:38-42; cp. Luke 6:27-31
 
5:38-42 The OT permitted proportionate retribution (Exod 21:24-25; Deut 19:16-21), which was to prevent punishments from far exceeding the severity of the offense. Jesus, however, does not permit personal retaliation at all among his followers. Jesus’ way is not to insist on justice but to find victory through suffering and the cross (1Pet 2:23). Some have taken this passage as a guide for all of life (including politics). Others understand it merely as the willingness to forgo one’s personal rights and to forgive as God has forgiven (see Matt 5:48; 18:23-35). Like the servant in Isa 50:4-9 and Isa 53:7 (see also Matt 12:15-21), Jesus’ followers are to apply the same virtue to honor, possessions, time, or property. Righteousness does not insist on its own way.
 
5:38 the law that says the punishment must match the injury: ‘An eye for an eye, and a tooth for a tooth’:  Literally the law that says: ‘An eye for an eye and a tooth for a tooth.’Exod 21:24; Lev 24:20; Deut 19:21.
 
5:41 Forced labor was a humiliating fact of Roman occupation (see 27:32); Jesus turned it into an occasion for exuberant service to God. This saying shows Jesus’ opposition to Jewish revolutionaries, who advocated violent resistance (see 5:9). • mile: Greek milion (4,854 feet or 1,478 meters).
 
5:42 See Deut 15:7-11.
 
 
Teaching about Love for Enemies (5:43-48)
Matt 5:43-48; cp. Luke 6:32-36
 
5:43-47 Love your neighbor:  Lev 19:18. • hate your enemy: Jesus is opposing not the OT, but a traditional, though mistaken (cp. Exod 23:4-5), interpretation of the OT. The “hate” clause is not in the OT (but see Ps 139:21-22).
 
5:44 love your enemies:  Some manuscripts add Bless those who curse you. Do good to those who hate you. Cp. Luke 6:27-28.
 
5:45 By loving all people, Jesus’ followers would not become children of God; they would show by their actions that they are indeed God’s true children, according to his nature and will (see Deut 10:18-19).
 
5:47 If you are kind only to your friends (literally, If you greet only your brothers): Jews were instructed to greet Gentiles for the sake of maintaining peaceful relations, but such greetings were not the same as those for “brothers”—i.e., fellow Jews.
 
5:48 This verse ties Matt 5:20-48 together as a unit (see note on Matt 4:23-25). • you are to be perfect: The term means maturity and wholeness in response to Jesus’ proclamation of the Kingdom, and complete consecration to God (Matt 19:21; Eph 4:13; Phil 3:15; Col 1:28; 4:12; 1Jn 4:18). Perfection has love at its core (see Luke 6:36).
 
Sean A. Harrison, eds. The NLT Study Bible. Accordance electronic ed. (Carol Stream: Tyndale House Publishers, 2008), n.p.
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Thanks, this is great help. Could you perhaps paste Eph 1:17-23 also?

 

Both look very thorough. How would you characterize them generally in terms of conservative/liberal?

 

Morten

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The NLT is fairly conservative, the NISB is not overly liberal but I would call it progressive as it still tends to fall on the more conservative side of critical scholarship...

 

NISB:

1:15–23 Thanksgiving and intercession are offered for the readers. The writer describes how God used Jesus to effect divine purposes. He prays that God will grant the recipients a spirit of wisdom and revelation in knowing Christ and “enlightenment of heart” (the core of personhood and locus of the will), in knowing the hope of being God’s heirs. Four promises are offered: wisdom and revelation; hope of a calling; riches of...inheritance; power.

 
1:15 Hearsay suggests that the writer does not know the community directly.
 
1:19–21 The demonstration of God’s power is the resurrection and exaltation of Christ.
 
1:20–23 The letter now introduces another theme: the relationship between Christ and the church, which is his body.
 
1:20 The right hand is the place of honor (cf. Ps 16:8; 110:1).
 
* Additional popup note:intercession
The act of mediating or going between, especially relative but not limited to prayer. Intercessory prayer is when someone prays to God on behalf of someone else; e.g., Moses on behalf of the people in Num 11:2 and Paul’s encouragement to early Christians in 1 Tim 2:1. Jesus, too, intercedes (John 17:9) and much of Christianity begins to see Jesus as the ultimate intercessor: contemporary Christian prayers often end with a phrase such as “through Jesus Christ our Lord.”
 
Walter J. Harrelson, eds. The New Interpreter’s Study Bible. Accordance electronic ed. (Nashville: Abingdon Press, 2003), n.p.
 
 
Paul’s Prayer for Spiritual Wisdom (1:15-23)
 
1:15-23 Paul prays that his readers may have the spiritual understanding to grasp the full significance of God’s gifts (1:3-14).
 
1:15 your strong faith in the Lord Jesus and your love for God’s people everywhere (some manuscripts read your faithfulness to the Lord Jesus and to God’s people everywhere): Paul links faith in Christ with love for God’s people. Personal faith in Christ brings salvation, and salvation is expressed, above all, by a life of love (see Gal 5:6; Col 1:4; 1Thes 1:3; 3:6; 5:8; 2Thes 1:3; 1Tim 1:14; 2:15; Titus 2:2).
 
1:17 to give you spiritual wisdom (or to give you the Spirit of wisdom): The word spirit can refer either to the Holy Spirit or to the human spirit. • Knowledge of God is to know God personally and experientially, not just to know about him intellectually (see John 17:3).
 
1:18 Confident hope for believers is the anticipation of Christ’s return and his future blessings that they will share. • called—his holy people who are his rich and glorious inheritance (or called, and the rich and glorious inheritance he has given to his holy people): Joined with Christ, believers become joint heirs with him of all God’s promised blessings.
 
1:19-20 God’s power for us who believe him is the power of his Spirit at work in and through his people, because they are joined to the resurrected Christ (see Rom 6:4-14; Col 2:12). Paul longed to experience the power of Christ’s resurrection in his own life (Phil 3:10). • In biblical times, the place of honor was always at a person’s right hand (Ps 110:1; Acts 7:56).
 
1:21 he is far above: Jesus’ power and authority transcend all rival powers, whether human or spiritual, in this age and the coming age (see Eph 3:10; 6:12; John 12:31; Rom 8:38-39; 1Cor 15:24; Col 1:13; 2:10, 15; 1Pet 3:22; Rev 12:7-9).
 
1:22 under the authority of Christ (literally under his feet): In pictures from the ancient Middle East, victorious kings have their feet on the necks of their defeated enemies. Paul is graphically picturing the way Christ has defeated all his enemies and reigns as king of all things (see Ps 110:1; 1 Cor 15:25-28).
 
1:23 it is made full and complete by Christ, who fills all things everywhere with himself (or it is the full expression of the one who fills everything everywhere): This difficult phrase probably means that the church, as his body, is the full expression of Christ in this world. His presence, which fills the entire universe (4:10), is reflected in and works through his body.
 
Sean A. Harrison, eds. The NLT Study Bible. Accordance electronic ed. (Carol Stream: Tyndale House Publishers, 2008), n.p.
 
-Dan
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Btw: how do you retrieve the bio info in bold? This is not standard is it, when you copy a highlighted selection of text.

Morten

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If you highlight text and Copy as Citation, it will paste with the highlighted text as well as the bio. If you Copy as Bibliography, it will paste the bio info only. (These options are available with a Right Click > Copy As or under the Edit Menu > Copy As).

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