Kejadian 17:1-27
Konteks17:1 When Abram was 99 years old, 1 the Lord appeared to him and said, 2 “I am the sovereign God. 3 Walk 4 before me 5 and be blameless. 6 17:2 Then I will confirm my covenant 7 between me and you, and I will give you a multitude of descendants.” 8
17:3 Abram bowed down with his face to the ground, 9 and God said to him, 10 17:4 “As for me, 11 this 12 is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be 13 Abram. Instead, your name will be Abraham 14 because I will make you 15 the father of a multitude of nations. 17:6 I will make you 16 extremely 17 fruitful. I will make nations of you, and kings will descend from you. 18 17:7 I will confirm 19 my covenant as a perpetual 20 covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. 21 17:8 I will give the whole land of Canaan – the land where you are now residing 22 – to you and your descendants after you as a permanent 23 possession. I will be their God.”
17:9 Then God said to Abraham, “As for you, you must keep 24 the covenantal requirement 25 I am imposing on you and your descendants after you throughout their generations. 17:10 This is my requirement that you and your descendants after you must keep: 26 Every male among you must be circumcised. 27 17:11 You must circumcise the flesh of your foreskins. This will be a reminder 28 of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old 29 must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants. 17:13 They must indeed be circumcised, 30 whether born in your house or bought with money. The sign of my covenant 31 will be visible in your flesh as a permanent 32 reminder. 17:14 Any uncircumcised male 33 who has not been circumcised in the flesh of his foreskin will be cut off 34 from his people – he has failed to carry out my requirement.” 35
17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; 36 Sarah 37 will be her name. 17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. 38 Kings of countries 39 will come from her!”
17:17 Then Abraham bowed down with his face to the ground and laughed 40 as he said to himself, 41 “Can 42 a son be born to a man who is a hundred years old? 43 Can Sarah 44 bear a child at the age of ninety?” 45 17:18 Abraham said to God, “O that 46 Ishmael might live before you!” 47
17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 48 I will confirm my covenant with him as a perpetual 49 covenant for his descendants after him. 17:20 As for Ishmael, I have heard you. 50 I will indeed bless him, make him fruitful, and give him a multitude of descendants. 51 He will become the father of twelve princes; 52 I will make him into a great nation. 17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.” 17:22 When he finished speaking with Abraham, God went up from him. 53
17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 54 and circumcised them 55 on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old 56 when he was circumcised; 57 17:25 his son Ishmael was thirteen years old 58 when he was circumcised. 17:26 Abraham and his son Ishmael were circumcised on the very same day. 17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.
Kejadian 5:3-5
Konteks5:3 When 59 Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived 60 after he became the father of Seth was 800 years; during this time he had 61 other 62 sons and daughters. 5:5 The entire lifetime 63 of Adam was 930 years, and then he died. 64
Matius 5:10-12
Konteks5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.
5:11 “Blessed are you when people 65 insult you and persecute you and say all kinds of evil things about you falsely 66 on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.
Matius 10:28-31
Konteks10:28 Do 67 not be afraid of those who kill the body 68 but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. 69 10:29 Aren’t two sparrows sold for a penny? 70 Yet not one of them falls to the ground apart from your Father’s will. 71 10:30 Even all the hairs on your head are numbered. 10:31 So do not be afraid; 72 you are more valuable than many sparrows.
Lukas 21:12-18
Konteks21:12 But before all this, 73 they will seize 74 you and persecute you, handing you over to the synagogues 75 and prisons. You 76 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 77 21:14 Therefore be resolved 78 not to rehearse 79 ahead of time how to make your defense. 21:15 For I will give you the words 80 along with the wisdom 81 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 82 brothers, relatives, 83 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 84 21:18 Yet 85 not a hair of your head will perish. 86
Yohanes 16:33
Konteks16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, 87 but take courage 88 – I have conquered the world.” 89
Kisah Para Rasul 14:22
Konteks14:22 They strengthened 90 the souls of the disciples and encouraged them to continue 91 in the faith, saying, “We must enter the kingdom 92 of God through many persecutions.” 93
Kisah Para Rasul 20:23-24
Konteks20:23 except 94 that the Holy Spirit warns 95 me in town after town 96 that 97 imprisonment 98 and persecutions 99 are waiting for me. 20:24 But I do not consider my life 100 worth anything 101 to myself, so that 102 I may finish my task 103 and the ministry that I received from the Lord Jesus, to testify to the good news 104 of God’s grace.
Kisah Para Rasul 20:2
Konteks20:2 After he had gone through those regions 105 and spoken many words of encouragement 106 to the believers there, 107 he came to Greece, 108
Kolose 4:17
Konteks4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”
Kolose 1:4-10
Konteks1:4 since 109 we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen 110 from the hope laid up 111 for you in heaven, which you have heard about in the message of truth, the gospel 112 1:6 that has come to you. Just as in the entire world this gospel 113 is bearing fruit and growing, so it has also been bearing fruit and growing 114 among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel 115 from Epaphras, our dear fellow slave 116 – a 117 faithful minister of Christ on our 118 behalf – 1:8 who also told us of your love in the Spirit.
1:9 For this reason we also, from the day we heard about you, 119 have not ceased praying for you and asking God 120 to fill 121 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 122 worthily of the Lord and please him in all respects 123 – bearing fruit in every good deed, growing in the knowledge of God,
Kolose 1:23-27
Konteks1:23 if indeed you remain in the faith, established and firm, 124 without shifting 125 from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.
1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship 126 from God – given to me for you – in order to complete 127 the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious 128 riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.
Kolose 1:2
Konteks1:2 to the saints, the faithful 129 brothers and sisters 130 in Christ, at Colossae. Grace and peace to you 131 from God our Father! 132
Titus 1:12
Konteks1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” 133
Titus 1:16
Konteks1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.
Ibrani 12:3-11
Konteks12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up. 12:4 You have not yet resisted to the point of bloodshed 134 in your struggle against sin. 12:5 And have you forgotten the exhortation addressed to you as sons?
“My son, do not scorn 135 the Lord’s discipline
or give up when he corrects 136 you.
12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” 137
12:7 Endure your suffering 138 as discipline; 139 God is treating you as sons. For what son is there that a father does not discipline? 12:8 But if you do not experience discipline, 140 something all sons 141 have shared in, then you are illegitimate and are not sons. 12:9 Besides, we have experienced discipline from 142 our earthly fathers 143 and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? 144 12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. 12:11 Now all discipline seems painful at the time, not joyful. 145 But later it produces the fruit of peace and righteousness 146 for those trained by it.
Yakobus 1:2-4
Konteks1:2 My brothers and sisters, 147 consider it nothing but joy 148 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.
Yakobus 1:1
Konteks1:1 From James, 149 a slave 150 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 151 Greetings!
Pengkhotbah 1:5-7
Konteks1:5 The sun rises 152 and the sun sets; 153
it hurries away 154 to a place from which it rises 155 again. 156
1:6 The wind goes to the south and circles around to the north;
round and round 157 the wind goes and on its rounds it returns. 158
1:7 All the streams flow 159 into the sea, but the sea is not full,
and to the place where the streams flow, there they will flow again. 160
Pengkhotbah 4:12-14
Konteks4:12 Although an assailant may overpower 161 one person,
two can withstand him.
Moreover, a three-stranded cord is not quickly broken.
4:13 A poor but wise youth is better than an old and foolish king
who no longer knows how to receive advice.
4:14 For he came out of prison 162 to become king,
even though he had been born poor in what would become his 163 kingdom.
Wahyu 7:14-17
Konteks7:14 So 164 I said to him, “My lord, you know the answer.” 165 Then 166 he said to me, “These are the ones who have come out of the great tribulation. They 167 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 168 him day and night in his temple, and the one seated on the throne will shelter them. 169 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 170 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 171
[17:1] 1 tn Heb “the son of ninety-nine years.”
[17:1] 2 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 3 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 4 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 5 tn Or “in my presence.”
[17:1] 6 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[17:2] 7 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 8 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[17:3] 9 tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.
[17:3] 10 tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.
[17:4] 12 tn Heb “is” (הִנֵּה, hinneh).
[17:5] 13 tn Heb “will your name be called.”
[17:5] 14 sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.
[17:5] 15 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
[17:6] 16 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
[17:6] 17 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
[17:6] 18 tn Heb “and I will make you into nations, and kings will come out from you.”
[17:7] 19 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
[17:7] 20 tn Or “as an eternal.”
[17:7] 21 tn Heb “to be to you for God and to your descendants after you.”
[17:8] 22 tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.
[17:8] 23 tn Or “as an eternal.”
[17:9] 24 tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.
[17:9] 25 tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.
[17:10] 26 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
[17:10] 27 sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.
[17:12] 29 tn Heb “the son of eight days.”
[17:13] 30 tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
[17:13] 31 tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
[17:13] 32 tn Or “an eternal.”
[17:14] 33 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
[17:14] 34 tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.
[17:14] sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.
[17:14] 35 tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
[17:15] 36 tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
[17:15] 37 sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.
[17:16] 38 tn Heb “she will become nations.”
[17:17] 40 sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.
[17:17] 41 tn Heb “And he fell on his face and laughed and said in his heart.”
[17:17] 42 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
[17:17] 43 tn Heb “to the son of a hundred years.”
[17:17] 44 sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).
[17:17] 45 tn Heb “the daughter of ninety years.”
[17:18] 46 tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
[17:18] 47 tn Or “live with your blessing.”
[17:19] 48 tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).
[17:19] 49 tn Or “as an eternal.”
[17:20] 50 sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.
[17:20] 51 tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.
[17:20] 52 tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.
[17:22] 53 tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.
[17:22] sn God went up from him. The text draws attention to God’s dramatic exit and in so doing brings full closure to the scene.
[17:23] 54 tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”
[17:23] 55 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
[17:24] 56 tn Heb “the son of ninety-nine years.”
[17:24] 57 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).
[17:25] 58 tn Heb “the son of thirteen years.”
[5:3] 59 tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.
[5:4] 60 tn Heb “The days of Adam.”
[5:4] 61 tn Heb “he fathered.”
[5:4] 62 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:5] 63 tn Heb “all the days of Adam which he lived”
[5:5] 64 sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.
[5:11] 65 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.
[5:11] 66 tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
[10:28] 67 tn Here καί (kai) has not been translated.
[10:28] 68 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[10:28] 69 sn See the note on the word hell in 5:22.
[10:29] 70 sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
[10:29] 71 tn Or “to the ground without the knowledge and consent of your Father.”
[10:31] 72 sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.
[21:12] 73 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
[21:12] 74 tn Grk “will lay their hands on you.”
[21:12] 75 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
[21:12] 76 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:13] 77 tn Grk “This will turn out to you for [a] testimony.”
[21:14] 78 tn Grk “determine in your hearts.”
[21:14] 79 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
[21:15] 80 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 81 tn Grk “and wisdom.”
[21:16] 82 sn To confess Christ might well mean rejection by one’s own family, even by parents.
[21:16] 83 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[21:17] 84 sn See Luke 6:22, 27; 1 Cor 1:25-31.
[21:18] 85 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 86 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
[16:33] 87 tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.
[16:33] 88 tn Or “but be courageous.”
[16:33] 89 tn Or “I am victorious over the world,” or “I have overcome the world.”
[16:33] sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.
[14:22] 90 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
[14:22] 91 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
[14:22] 92 sn This reference to the kingdom of God clearly refers to its future arrival.
[14:22] 93 tn Or “sufferings.”
[20:23] 94 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
[20:23] 95 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).
[20:23] 96 tn The Greek text here reads κατὰ πόλιν (kata polin).
[20:23] 97 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
[20:23] 99 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
[20:24] 101 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
[20:24] 102 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
[20:24] 103 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
[20:24] 104 tn Or “to the gospel.”
[20:2] 105 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
[20:2] 106 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
[20:2] 107 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
[20:2] 108 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
[1:4] 109 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).
[1:5] 110 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] 111 tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.
[1:5] 112 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.
[1:6] 113 tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.
[1:6] 114 tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.
[1:7] 115 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
[1:7] 116 tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:7] 117 tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").
[1:7] 118 tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì46 א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א2 C D1 Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.
[1:9] 119 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 120 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 121 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
[1:10] 122 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] 123 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.”
[1:23] 124 tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”
[1:23] 125 tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.
[1:25] 126 tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”
[1:25] 127 tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.
[1:27] 128 tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”
[1:2] 129 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] 130 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] 131 tn Or “Grace to you and peace.”
[1:2] 132 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
[1:12] 133 sn A saying attributed to the poet Epimenides of Crete (6th century
[12:4] 134 tn Grk “until blood.”
[12:5] 135 tn Or “disregard,” “think little of.”
[12:5] 136 tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.
[12:6] 137 sn A quotation from Prov 3:11-12.
[12:7] 138 tn Grk “endure,” with the object (“your suffering”) understood from the context.
[12:7] 139 tn Or “in order to become disciplined.”
[12:8] 140 tn Grk “you are without discipline.”
[12:8] 141 tn Grk “all”; “sons” is implied by the context.
[12:9] 142 tn Grk “we had our earthly fathers as discipliners.”
[12:9] 143 tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.
[12:9] sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).
[12:11] 145 tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”
[12:11] 146 tn Grk “the peaceful fruit of righteousness.”
[1:2] 147 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). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 148 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:1] 149 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 150 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 151 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:5] 152 tn The Hebrew text has a perfect verbal form, but it should probably be emended to the participial form, which occurs in the last line of the verse. Note as well the use of participles in vv. 4-7 to describe what typically takes place in the natural world. The participle זוֹרֵחַ (zoreakh, “to rise”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising (and continually setting) day after day.
[1:5] 153 tn Heb “the sun goes.” The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising and continually setting day after day. The repetition of בָּא in 1:4-5 creates a comparison between the relative futility of all human endeavor (“a generation comes and a generation goes [בָּא]”) with the relative futility of the action of the sun (“the sun rises and the sun goes” [i.e., “sets,” בָּא]).
[1:5] 154 tn Heb “hastens” or “pants.” The verb שָׁאַף (sha’af) has a three-fold range of meanings: (1) “to gasp; to pant,” (2) “to pant after; to long for,” and (3) “to hasten; to hurry” (HALOT 1375 s.v. שׁאף; BDB 983 s.v. I שָׁאַף). The related Aramaic root שׁוף means “to be thirsty; to be parched.” The Hebrew verb is used of “gasping” for breath, like a woman in the travail of childbirth (Isa 42:14); “panting” with eagerness or desire (Job 5:5; 7:2; 36:20; Ps 119:131; Jer 2:24) or “panting” with fatigue (Jer 14:6; Eccl 1:5). Here שָׁאַף personifies the sun, panting with fatigue, as it hastens to its destination (BDB 983 s.v. I שָׁאַף 1). The participle form depicts continual, uninterrupted, durative action (present universal use). Like the sun, man – for all his efforts – never really changes anything; all he accomplishes in his toil is to wear himself out.
[1:5] 155 tn The verb זוֹרֵחַ (zoreakh, “to rise”) is repeated in this verse to emphasize that the sun is locked into a never changing, ever repeating monotonous cycle: rising, setting, rising, setting.
[1:5] 156 tn The word “again” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.
[1:6] 157 tn The Hebrew root סָבַב (savav, “to circle around”) is repeated four times in this verse to depict the wind’s continual motion: “The wind circles around (סוֹבֵב, sovev)…round and round (סוֹבֵב סֹבֵב)…its circuits (סְבִיבֹתָיו, sÿvivotayv).” This repetition is designed for a rhetorical purpose – to emphasize that the wind is locked into a never ending cycle. This vicious circle of monotonous action does not change anything. The participle form is used three times to emphasize continual, uninterrupted action (present universal use of participle). Despite the fact that the wind is always changing direction, nothing really new ever happens. The constant shifting of the wind cannot hide the fact that this is nothing but a repeated cycle; nothing new happens here (e.g., 1:9-10).
[1:6] 158 tn The use of שָׁב (shav, Qal active participle masculine singular from שׁוּב, shuv, “to return”) creates a wordplay (paronomasia) with the repetition of סָבַב (savav, “to circle around”). The participle emphasizes continual, durative, uninterrupted action (present universal use).
[1:7] 159 tn Heb “are going” or “are walking.” The term הֹלְכִים (holÿkhim, Qal active participle masculine plural from הָלַךְ, halakh,“to walk”) emphasizes continual, durative, uninterrupted action (present universal use of participle). This may be an example of personification; this verb is normally used in reference to the human activity of walking. Qoheleth compares the flowing of river waters to the action of walking to draw out the comparison between the actions of man (1:4) and the actions of nature (1:5-11).
[1:7] 160 tn Heb “there they are returning to go.” The term שָׁבִים (shavim, Qal active participle masculine plural from שׁוּב, shuv, “to return”) emphasizes the continual, durative action of the waters. The root שׁוּב is repeated in 1:6-7 to emphasize that everything in nature (e.g., wind and water) continually repeats its actions. For all of the repetition of the cycles of nature, nothing changes; all the constant motion produces nothing new.
[1:7] sn This verse does not refer to the cycle of evaporation or the return of water by underground streams, as sometimes suggested. Rather, it describes the constant flow of river waters to the sea. For all the action of the water – endless repetition and water constantly in motion – there is nothing new accomplished.
[4:12] 161 tn The verbal root תקף means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).
[4:14] 162 tn Heb “came from the house of bonds.”
[4:14] 163 tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.
[7:14] 164 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 165 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
[7:14] 166 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 167 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 168 tn Or “worship.” The word here is λατρεύω (latreuw).
[7:15] 169 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
[7:16] 170 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
