1 Korintus 1:30

1:30 He is the reason you have a relationship with Christ Jesus, ¹  who became for us wisdom from God, and righteousness and sanctification and redemption,

1 Korintus 15:10

15:10 But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them – yet not I, but the grace of God with me.

Mazmur 62:9

62:9 Men are nothing but a mere breath;

human beings are unreliable. ² 

When they are weighed in the scales,

all of them together are lighter than air. ³ 

Mazmur 62:11

62:11 God has declared one principle;

two principles I have heard: ⁴ 

God is strong, ⁵ 

Mazmur 92:13-15

92:13 Planted in the Lord’s house,

they grow in the courts of our God.

92:14 They bear fruit even when they are old;

they are filled with vitality and have many leaves. ⁶ 

92:15 So they proclaim that the Lord, my protector,

is just and never unfair. ⁷ 

Mazmur 127:1

Psalm 127 ⁸ 

A song of ascents, ⁹  by Solomon.

127:1 If the Lord does not build a house, ¹⁰ 

then those who build it work in vain.

If the Lord does not guard a city, ¹¹ 

then the watchman stands guard in vain.

Yesaya 55:10-11

55:10 ¹² The rain and snow fall from the sky

and do not return,

but instead water the earth

and make it produce and yield crops,

and provide seed for the planter and food for those who must eat.

55:11 In the same way, the promise that I make

does not return to me, having accomplished nothing. ¹³ 

No, it is realized as I desire

and is fulfilled as I intend.” ¹⁴ 

Yesaya 61:11

61:11 For just as the ground produces its crops

and a garden yields its produce,

so the sovereign Lord will cause deliverance ¹⁵  to grow,

and give his people reason to praise him in the sight of all the nations. ¹⁶ 

Kisah Para Rasul 11:18

11:18 When they heard this, ¹⁷  they ceased their objections ¹⁸  and praised ¹⁹  God, saying, “So then, God has granted the repentance ²⁰  that leads to life even to the Gentiles.” ²¹ 

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ²²  all the things God ²³  had done with them, and that he had opened a door ²⁴  of faith for the Gentiles.

Kisah Para Rasul 16:14

16:14 A ²⁵  woman named Lydia, a dealer in purple cloth ²⁶  from the city of Thyatira, ²⁷  a God-fearing woman, listened to us. ²⁸  The Lord opened her heart to respond ²⁹  to what Paul was saying.

Kisah Para Rasul 21:19

21:19 When Paul ³⁰  had greeted them, he began to explain ³¹  in detail ³²  what God ³³  had done among the Gentiles through his ministry.

Roma 15:18

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ³⁴  of the Gentiles, by word and deed,

Roma 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Kolose 3:2-5

3:2 Keep thinking about things above, not things on the earth, 3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ³⁵  life) appears, then you too will be revealed in glory with him. 3:5 So put to death whatever in your nature belongs to the earth: ³⁶  sexual immorality, impurity, shameful passion, ³⁷  evil desire, and greed which is idolatry.

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Kolose 1:5

1:5 Your faith and love have arisen ³⁸  from the hope laid up ³⁹  for you in heaven, which you have heard about in the message of truth, the gospel ⁴⁰ 

[1:30]  ¹ tn Grk “of him you are in Christ Jesus.”

[62:9]  ² tn Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2. Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.

[62:9]  ³ tn The noun הֶבֶל (hevel), translated “a breath” earlier in the verse, appears again here.

[62:11]  ⁴ tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).

[62:11]  ⁵ tn Heb “that strength [belongs] to God.”

[92:14]  ⁶ tn Heb “they are juicy and fresh.”

[92:15]  ⁷ tn Heb “so that [they] proclaim that upright [is] the Lord, my rocky summit, and there is no injustice in him.”

[127:1]  ⁸ sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.

[127:1]  ⁹ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[127:1]  ¹⁰ sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.

[127:1]  ¹¹ sn The city symbolizes community security, which is the necessary framework for family security.

[55:10]  ¹² tn This verse begins in the Hebrew text with כִּי כַּאֲשֶׁר (ki ka’asher, “for, just as”), which is completed by כֵּן (ken, “so, in the same way”) at the beginning of v. 11. For stylistic reasons, this lengthy sentence is divided up into separate sentences in the translation.

[55:11]  ¹³ tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).

[55:11]  ¹⁴ tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”

[55:11]  sn Verses 8-11 focus on the reliability of the divine word and support the promises before (vv. 3-5, 7b) and after (vv. 12-13) this. Israel can be certain that repentance will bring forgiveness and a new covenantal relationship because God’s promises are reliable. In contrast to human plans (or “thoughts”), which are destined to fail (Ps 94:11) apart from divine approval (Prov 19:21), and human deeds (or “ways”), which are evil and lead to destruction (Prov 1:15-19; 3:31-33; 4:19), God’s plans are realized and his deeds accomplish something positive.

[61:11]  ¹⁵ tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).

[61:11]  ¹⁶ tn Heb “and praise before all the nations.”

[11:18]  ¹⁷ tn Grk “these things.”

[11:18]  ¹⁸ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹⁹ tn Or “glorified.”

[11:18]  ²⁰ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ²¹ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[14:27]  ²² tn Or “announced.”

[14:27]  ²³ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ²⁴ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[16:14]  ²⁵ tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:14]  ²⁶ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ²⁷ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ²⁸ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ²⁹ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[21:19]  ³⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ³¹ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ³² tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ³³ sn Note how Paul credited God with the success of his ministry.

[15:18]  ³⁴ tn Grk “unto obedience.”

[3:4]  ³⁵ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[3:5]  ³⁶ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ³⁷ tn Or “lust.”

[1:5]  ³⁸ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ³⁹ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁴⁰ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.