Roma 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Roma 15:29

15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

Lukas 2:10-11

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ¹  for I proclaim to you good news ²  that brings great joy to all the people: 2:11 Today ³  your Savior is born in the city ⁴  of David. ⁵  He is Christ ⁶  the Lord.

Lukas 2:1

The Census and the Birth of Jesus

2:1 Now ⁷  in those days a decree ⁸  went out from Caesar ⁹  Augustus ¹⁰  to register ¹¹  all the empire ¹²  for taxes.

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ¹³  in the saints’ ¹⁴  inheritance in the light.

Kolose 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ¹⁵  from among the dead, so that he himself may become first in all things. ¹⁶ 

Kolose 1:2

1:2 to the saints, the faithful ¹⁷  brothers and sisters ¹⁸  in Christ, at Colossae. Grace and peace to you ¹⁹  from God our Father! ²⁰ 

Kolose 2:12

2:12 Having been buried with him in baptism, you also have been raised with him through your ²¹  faith in the power ²²  of God who raised him from the dead.

Kolose 4:4

4:4 Pray that I may make it known as I should. ²³ 

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 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²⁴ 

Galatia 1:7

1:7 not that there really is another gospel, ²⁵  but ²⁶  there are some who are disturbing you and wanting ²⁷  to distort the gospel of Christ.

Galatia 1:1

Salutation

1:1 From Paul, ²⁸  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

[2:10]  ¹ tn Grk “behold.”

[2:10]  ² tn Grk “I evangelize to you great joy.”

[2:11]  ³ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ⁴ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ⁵ tn This is another indication of a royal, messianic connection.

[2:11]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[2:1]  ⁷ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[2:1]  ⁸ sn This decree was a formal decree from the Roman Senate.

[2:1]  ⁹ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ¹⁰ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ¹¹ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.

[2:1]  ¹² tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[1:12]  ¹³ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:18]  ¹⁵ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ¹⁶ tn Grk “in order that he may become in all things, himself, first.”

[1:2]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “Grace to you and peace.”

[1:2]  ²⁰ 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.

[2:12]  ²¹ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ²² tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[4:4]  ²³ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[1:13]  ²⁴ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:7]  ²⁵ tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

[1:7]  ²⁶ tn Grk “except.”

[1:7]  ²⁷ tn Or “trying.”

[1:1]  ²⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.