Roma 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹  is able to make him stand.

Kisah Para Rasul 20:32

20:32 And now I entrust ²  you to God and to the message ³  of his grace. This message ⁴  is able to build you up and give you an inheritance among all those who are sanctified.

Efesus 3:20-21

3:20 Now to him who by the power that is working within us ⁵  is able to do far beyond ⁶  all that we ask or think, 3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

Efesus 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ⁷  for the sake of you Gentiles –

Efesus 3:13

3:13 For this reason I ask you ⁸  not to lose heart because of what I am suffering for you, ⁹  which ¹⁰  is your glory. ¹¹ 

Efesus 3:2

3:2 if indeed ¹²  you have heard of the stewardship ¹³  of God’s grace that was given to me for you,

Efesus 2:16-17

2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ¹⁴  2:17 And he came and preached peace to you who were far off and peace to those who were near,

Efesus 3:3

3:3 that ¹⁵  by revelation the divine secret ¹⁶  was made known to me, as I wrote before briefly. ¹⁷ 

Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Ibrani 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ¹⁸ 

Pengkhotbah 5:10

Covetousness

5:10 The one who loves money ¹⁹  will never be satisfied with money, ²⁰ 

he who loves wealth ²¹  will never be satisfied ²²  with his ²³  income.

This also is futile.

Yudas 1:24-25

Final Blessing

1:24 Now to the one who is able to keep you from falling, ²⁴  and to cause you to stand, rejoicing, ²⁵  without blemish ²⁶  before his glorious presence, ²⁷  1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

[14:4]  ¹ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[20:32]  ² tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ³ tn Grk “word.”

[20:32]  ⁴ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[3:20]  ⁵ sn On the power that is working within us see 1:19-20.

[3:20]  ⁶ tn Or “infinitely beyond,” “far more abundantly than.”

[3:1]  ⁷ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[3:13]  ⁸ tn Grk “I ask.” No direct object is given in Greek, leaving room for the possibility that either “God” (since the verb is often associated with prayer) or “you” is in view.

[3:13]  ⁹ tn Grk “my trials on your behalf.”

[3:13]  ¹⁰ sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “which” is attracted to the predicate nominative “glory” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.

[3:13]  ¹¹ tn Or “Or who is your glory?” The relative pronoun ἥτις (Jhti"), if divided differently, would become ἤ τίς (h ti"). Since there were no word breaks in the original mss, either word division is possible. The force of the question would be that for the readers to become discouraged over Paul’s imprisonment would mean that they were no longer trusting in God’s sovereignty.

[3:2]  ¹² sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

[3:2]  ¹³ tn Or “administration,” “dispensation,” “commission.”

[2:16]  ¹⁴ tn Grk “by killing the hostility in himself.”

[3:3]  ¹⁵ tn Or “namely, that is.”

[3:3]  ¹⁶ tn Or “mystery.”

[3:3]  ¹⁷ tn Or “as I wrote above briefly.”

[3:3]  sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9.

[7:1]  ¹⁸ sn A series of quotations from Gen 14:17-19.

[5:10]  ¹⁹ tn Heb “silver.” The Hebrew term כֶּסֶף (kesef, “silver”) refers to “money” (HALOT 490–91 s.v. כֶּסֶף 3). It is a synecdoche of specific (i.e., silver) for the general (i.e., money); see E. W. Bullinger, Figures of Speech, 625-29.

[5:10]  ²⁰ sn The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.

[5:10]  ²¹ tn The term הָמוֹן (hamon, “abundance; wealth”) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. הָמוֹן 1–6). Here, it refers to abundant wealth (related to “pomp”); cf. HALOT 250 s.v. הָמוֹן 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16).

[5:10]  ²² tn The phrase “will never be satisfied” does not appear in the Hebrew text, but is supplied in the translation for clarity. Note the previous line.

[5:10]  ²³ tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:24]  ²⁴ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ²⁵ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ²⁶ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ²⁷ tn Or “in the presence of his glory,” “before his glory.”