2 Tesalonika 3:3
Konteks3:3 But the Lord is faithful, and he 1 will strengthen you and protect you from the evil one.
Yesaya 62:7
Konteks62:7 Don’t allow him to rest until he reestablishes Jerusalem, 2
until he makes Jerusalem the pride 3 of the earth.
Roma 1:11
Konteks1:11 For I long to see you, so that I may impart to you some spiritual gift 4 to strengthen you,
Roma 16:25
Konteks16:25 5 Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,
Roma 16:1
Konteks16:1 Now I commend to you our sister Phoebe, who is a servant 6 of the church in Cenchrea,
Kolose 1:8
Konteks1:8 who also told us of your love in the Spirit.
Kolose 1:2
Konteks1:2 to the saints, the faithful 7 brothers and sisters 8 in Christ, at Colossae. Grace and peace to you 9 from God our Father! 10
Kolose 1:21
Konteks1:21 And you were at one time strangers and enemies in your 11 minds 12 as expressed through 13 your evil deeds,
Kolose 2:7
Konteks2:7 rooted 14 and built up in him and firm 15 in your 16 faith just as you were taught, and overflowing with thankfulness.
Kolose 2:1
Konteks2:1 For I want you to know how great a struggle I have for you, 17 and for those in Laodicea, and for those who have not met me face to face. 18
Kolose 3:2
Konteks3:2 Keep thinking about things above, not things on the earth,
Kolose 3:13
Konteks3:13 bearing with one another and forgiving 19 one another, if someone happens to have 20 a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. 21
Ibrani 13:9
Konteks13:9 Do not be carried away by all sorts of strange teachings. 22 For it is good for the heart to be strengthened by grace, not ritual meals, 23 which have never benefited those who participated in them.
Ibrani 13:1
Konteks13:1 Brotherly love must continue.
Pengkhotbah 5:10
Konteks5:10 The one who loves money 24 will never be satisfied with money, 25
he who loves wealth 26 will never be satisfied 27 with his 28 income.
This also is futile.
Yudas 1:24
Konteks1:24 Now to the one who is able to keep you from falling, 29 and to cause you to stand, rejoicing, 30 without blemish 31 before his glorious presence, 32
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[62:7] 2 tn “Jerusalem” is supplied in the translation for stylistic reasons; note the following line.
[62:7] 3 tn Heb “[the object of] praise.”
[1:11] 4 sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.
[16:25] 5 tc There is a considerable degree of difference among the
[16:1] 6 tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.
[1:2] 7 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] 8 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] 9 tn Or “Grace to you and peace.”
[1:2] 10 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
[1:21] 11 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
[1:21] 12 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.
[1:21] 13 tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.
[2:7] 14 tn Or “having been rooted.”
[2:7] 15 sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).
[2:7] 16 tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).
[2:1] 17 tn Or “I want you to know how hard I am working for you…”
[2:1] 18 tn Grk “as many as have not seen my face in the flesh.”
[3:13] 19 tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.
[3:13] 20 tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.
[3:13] 21 tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.
[13:9] 22 tn Grk “by diverse and strange teachings.”
[13:9] 23 tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).
[5:10] 24 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] 25 sn The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.
[5:10] 26 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] 27 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] 28 tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:24] 29 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] 30 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] 31 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
[1:24] 32 tn Or “in the presence of his glory,” “before his glory.”