1 Samuel 18:14

18:14 Now David achieved success in all he did, ¹  for the Lord was with him.

Kejadian 39:2

39:2 The Lord was with Joseph. He was successful ²  and lived ³  in the household of his Egyptian master.

Kejadian 39:21-23

39:21 But the Lord was with Joseph and showed him kindness. ⁴  He granted him favor in the sight of the prison warden. ⁵  39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ⁶  39:23 The warden did not concern himself ⁷  with anything that was in Joseph’s ⁸  care because the Lord was with him and whatever he was doing the Lord was making successful.

Yesaya 43:2

43:2 When you pass through the waters, I am with you;

when you pass ⁹  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ¹⁰  you.

Matius 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ¹¹  Emmanuel,” ¹²  which means ¹³  “God with us.” ¹⁴ 

Lukas 1:28

1:28 The ¹⁵  angel ¹⁶  came ¹⁷  to her and said, “Greetings, favored one, ¹⁸  the Lord is with you!” ¹⁹ 

Lukas 1:2

1:2 like the accounts ²⁰  passed on ²¹  to us by those who were eyewitnesses and servants of the word ²²  from the beginning. ²³ 

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²⁴  all patience and steadfastness, joyfully

Kolose 1:14

1:14 in whom we have redemption, ²⁵  the forgiveness of sins.

Kolose 1:2

1:2 to the saints, the faithful ²⁶  brothers and sisters ²⁷  in Christ, at Colossae. Grace and peace to you ²⁸  from God our Father! ²⁹ 

Titus 1:1

Salutation

1:1 From Paul, ³⁰  a slave ³¹  of God and apostle of Jesus Christ, to further the faith ³²  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[18:14]  ¹ tn Heb “in all his ways.”

[39:2]  ² tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).

[39:2]  ³ tn Heb “and he was.”

[39:21]  ⁴ tn Heb “and he extended to him loyal love.”

[39:21]  ⁵ tn Or “the chief jailer” (also in the following verses).

[39:22]  ⁶ tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

[39:23]  ⁷ tn Heb “was not looking at anything.”

[39:23]  ⁸ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[43:2]  ⁹ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ¹⁰ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[1:23]  ¹¹ tn Grk “they will call his name.”

[1:23]  ¹² sn A quotation from Isa 7:14.

[1:23]  ¹³ tn Grk “is translated.”

[1:23]  ¹⁴ sn An allusion to Isa 8:8, 10 (LXX).

[1:28]  ¹⁵ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ¹⁶ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ¹⁷ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ¹⁸ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ¹⁹ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[1:2]  ²⁰ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ²¹ tn Or “delivered.”

[1:2]  ²² sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ²³ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:11]  ²⁴ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:14]  ²⁵ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:2]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “Grace to you and peace.”

[1:2]  ²⁹ 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.

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³¹ 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]  ³² tn Grk “for the faith,” possibly, “in accordance with the faith.”