1 Korintus 2:1

2:1 When I came ¹  to you, brothers and sisters, ²  I did not come with superior eloquence or wisdom as I proclaimed the testimony ³  of God.

1 Korintus 2:4

2:4 My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power,

1 Korintus 2:13

2:13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people. ⁴ 

1 Korintus 2:2

2:2 For I decided to be concerned about nothing ⁵  among you except Jesus Christ, and him crucified.

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁶  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ⁷  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Kolose 1:10

1:10 so that you may live ⁸  worthily of the Lord and please him in all respects ⁹  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:2

1:2 to the saints, the faithful ¹⁰  brothers and sisters ¹¹  in Christ, at Colossae. Grace and peace to you ¹²  from God our Father! ¹³ 

Pengkhotbah 1:16

Futility of Secular Wisdom

1:16 I thought to myself, ¹⁴ 

“I have become much wiser ¹⁵  than any of my predecessors who ruled ¹⁶  over Jerusalem; ¹⁷ 

I ¹⁸  have acquired much wisdom and knowledge.” ¹⁹ 

[2:1]  ¹ tn Grk “and I, when I came.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, κἀγώ (kagw) has not been translated here.

[2:1]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[2:1]  ³ tc ‡ A few important mss (Ì^46vid א* A C pc as well as some versions and fathers) read μυστήριον (musthrion, “mystery”) instead of μαρτύριον (marturion, “testimony”). But the latter has wider ms support (א² B D F G Ψ 33 1739 1881 Ï and some versions), though not quite as impressive. μαρτύριον may have been changed by scribes in anticipation of Paul’s words in 2:7, or conversely, μυστήριον may have been changed to conform to 1:6. Transcriptionally, since “the mystery of God/Christ” is a well-worn expression in the corpus Paulinum (1 Cor 2:7; 4:1; Eph 3:4; Col 2:2; 4:3), while “testimony of Christ” occurs in Paul only once (1 Cor 1:6, though “testimony of the Lord” appears in 2 Tim 1:8), and “testimony of God” never, it is likely that scribes changed the text to the more usual expression. A decision is difficult in this instance, but a slight preference should be given to μαρτύριον.

[2:13]  ⁴ tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).

[2:2]  ⁵ tn Grk “to know nothing.”

[1:3]  ⁶ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ⁷ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:10]  ⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:2]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Or “Grace to you and peace.”

[1:2]  ¹³ 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.

[1:16]  ¹⁴ tn Heb “I spoke, I, with my heart.”

[1:16]  ¹⁵ tn Heb “I, look, I have made great and increased wisdom.” The expression הִגְדַּלְתִּי וְהוֹסַפְתִּי (higdalti vÿhosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem.

[1:16]  ¹⁶ tn The phrase “who ruled” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:16]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ¹⁸ tn Heb “my heart” (לִבִּי, libbi). The term “heart” is a metonymy of part for the whole (“my heart” = myself).

[1:16]  ¹⁹ tn Heb “My heart has seen much wisdom and knowledge.”