Efesus 3:1

Paul's Relationship to the Divine Mystery

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

Efesus 4:1-2

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ²  urge you to live ³  worthily of the calling with which you have been called, ⁴  4:2 with all humility and gentleness, ⁵  with patience, bearing with ⁶  one another in love,

1 Samuel 10:2-6

10:2 When you leave me today, you will find two men near Rachel’s tomb at Zelzah on Benjamin’s border. They will say to you, ‘The donkeys you have gone looking for have been found. Your father is no longer concerned about the donkeys but has become anxious about you two! ⁷  He is asking, “What should I do about my son?”’

10:3 “As you continue on from there, you will come to the tall tree of Tabor. At that point three men who are going up to God at Bethel ⁸  will meet you. One of them will be carrying three young goats, one of them will be carrying three round loaves of bread, and one of them will be carrying a container of wine. 10:4 They will ask you how you’re doing and will give you two loaves of bread. You will accept them. 10:5 Afterward you will go to Gibeah of God, where there are Philistine officials. ⁹  When you enter the town, you will meet a company of prophets coming down from the high place. They will have harps, tambourines, flutes, and lyres, and they will be prophesying. 10:6 Then the spirit of the Lord will rush upon you and you will prophesy with them. You will be changed into a different person.

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ¹⁰  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ¹¹ 

Kisah Para Rasul 28:20

28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ¹² 

Filipi 1:7

1:7 For ¹³  it is right for me to think this about all of you, because I have you in my heart, ¹⁴  since both in my imprisonment ¹⁵  and in the defense and confirmation of the gospel all of you became partners in God’s grace ¹⁶  together with me.

Filipi 1:13-14

1:13 The ¹⁷  whole imperial guard ¹⁸  and everyone else knows ¹⁹  that I am in prison ²⁰  for the sake of Christ, 1:14 and most of the brothers and sisters, ²¹  having confidence in the Lord ²²  because of my imprisonment, now more than ever ²³  dare to speak the word ²⁴  fearlessly.

Filipi 1:2

1:2 Grace and peace to you ²⁵  from God our Father and the Lord Jesus Christ!

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 2:9

2:9 Slaves ²⁶  are to be subject to their own masters in everything, ²⁷  to do what is wanted and not talk back,

Filemon 1:10

1:10 I am appealing ²⁸  to you concerning my child, whose spiritual father I have become ²⁹  during my imprisonment, ³⁰  that is, Onesimus,

[3:1]  ¹ 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.

[4:1]  ² tn Grk “prisoner in the Lord.”

[4:1]  ³ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁴ 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.

[4:2]  ⁵ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ⁶ tn Or “putting up with”; or “forbearing.”

[10:2]  ⁷ sn In the Hebrew text the pronoun you is plural, suggesting that Saul’s father was concerned about his son and the servant who accompanied him.

[10:3]  ⁸ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[10:5]  ⁹ tn Or “sentries.” Some translate “outpost” (NIV) or “garrison” (NAB, NRSV, NLT) here (see 1 Sam 13:3). The noun is plural in the Hebrew text, but the LXX and other ancient witnesses read a singular noun here.

[26:29]  ¹⁰ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ¹¹ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[28:20]  ¹² sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).

[1:7]  ¹³ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ¹⁴ tn Or possibly “because you have me in your heart.”

[1:7]  ¹⁵ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ¹⁶ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[1:13]  ¹⁷ tn Grk “so that the whole imperial guard.” The ὥστε (Jwste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).

[1:13]  ¹⁸ sn The whole imperial guard (Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.

[1:13]  ¹⁹ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ²⁰ tn Grk “my bonds [are].”

[1:14]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ²² tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ²³ tn Grk “even more so.”

[1:14]  ²⁴ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.

[1:2]  ²⁵ tn Grk “Grace to you and peace.”

[2:9]  ²⁶ tn See the note on the word “slave” in 1:1.

[2:9]  ²⁷ tn Or “to be subject to their own masters, to do what is wanted in everything.”

[1:10]  ²⁸ tn Or “I am encouraging…”

[1:10]  ²⁹ tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.

[1:10]  ³⁰ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.