Kisah Para Rasul 15:41

15:41 He passed through Syria and Cilicia, strengthening ¹  the churches.

Yesaya 35:3-4

35:3 Strengthen the hands that have gone limp,

steady the knees that shake! ² 

35:4 Tell those who panic, ³ 

“Be strong! Do not fear!

Look, your God comes to avenge!

With divine retribution he comes to deliver you.” ⁴ 

Daniel 11:1

11:1 And in the first year of Darius the Mede, I ⁵  stood to strengthen him and to provide protection for him.)

Daniel 11:1

11:1 And in the first year of Darius the Mede, I ⁶  stood to strengthen him and to provide protection for him.)

Kolose 1:8

1:8 who also told us of your love in the Spirit.

Efesus 4:12-13

4:12 to equip ⁷  the saints for the work of ministry, that is, ⁸  to build up the body of Christ, 4:13 until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to ⁹  the measure of Christ’s full stature. ¹⁰ 

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ¹¹  urge you to live ¹²  worthily of the calling with which you have been called, ¹³ 

Efesus 3:2

3:2 if indeed ¹⁴  you have heard of the stewardship ¹⁵  of God’s grace that was given to me for you,

Efesus 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ¹⁶  for the sake of you Gentiles –

Pengkhotbah 5:10

Covetousness

5:10 The one who loves money ¹⁷  will never be satisfied with money, ¹⁸ 

he who loves wealth ¹⁹  will never be satisfied ²⁰  with his ²¹  income.

This also is futile.

[15:41]  ¹ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[35:3]  ² tn Heb “staggering knees”; KJV, ASV, NRSV “feeble knees”; NIV “knees that give way.”

[35:4]  ³ tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.

[35:4]  ⁴ tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.

[11:1]  ⁵ sn The antecedent of the pronoun “I” is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel’s activities in relation to imperial affairs, sometimes lead to confusion on this matter.

[11:1]  ⁶ sn The antecedent of the pronoun “I” is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel’s activities in relation to imperial affairs, sometimes lead to confusion on this matter.

[4:12]  ⁷ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

[4:12]  ⁸ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[4:13]  ⁹ tn The words “attaining to” were supplied in the translation to pick up the καταντήσωμεν (katanthswmen) mentioned earlier in the sentence and the εἰς (eis) which heads up this clause.

[4:13]  ¹⁰ tn Grk “the measure of the stature of the fullness of Christ.” On this translation of ἡλικία (Jhlikia, “stature”) see BDAG 436 s.v. 3.

[4:1]  ¹¹ tn Grk “prisoner in the Lord.”

[4:1]  ¹² tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ¹³ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[3:2]  ¹⁴ 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]  ¹⁵ tn Or “administration,” “dispensation,” “commission.”

[3:1]  ¹⁶ 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.

[5:10]  ¹⁷ 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]  ¹⁸ sn The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.

[5:10]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.