Yeremia 26:13

26:13 But correct the way you have been living and do what is right. ¹  Obey the Lord your God. If you do, the Lord will forgo destroying you as he threatened he would. ² 

Yeremia 26:2

26:2 The Lord said, “Go stand in the courtyard of the Lord’s temple. ³  Speak out to all the people who are coming from the towns of Judah to worship in the Lord’s temple. Tell them everything I command you to tell them. Do not leave out a single word!

Yeremia 20:1

Jeremiah is Flogged and Put in A Cell

20:1 Now Pashhur son of Immer heard Jeremiah prophesy these things. He was the priest who was chief of security ⁴  in the Lord’s temple.

Daniel 4:27

4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” ⁵ 

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ⁶  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ⁷ 

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ⁸  I consider myself fortunate that I am about to make my defense before you today,

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁹  all patience and steadfastness, joyfully

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁰  whether things on earth or things in heaven.

Kolose 1:1

Salutation

1:1 From Paul, ¹¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Filemon 1:8-10

Paul’s Request for Onesimus

1:8 So, although I have quite a lot of confidence in Christ and could command you to do what is proper, 1:9 I would rather appeal ¹²  to you on the basis of love – I, Paul, an old man ¹³  and even now a prisoner for the sake of Christ Jesus ¹⁴  – 1:10 I am appealing ¹⁵  to you concerning my child, whose spiritual father I have become ¹⁶  during my imprisonment, ¹⁷  that is, Onesimus,

Yakobus 1:22

1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves.

[26:13]  ¹ tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5; 18:11.

[26:13]  ² tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

[26:13]  sn The Lord is being consistent in the application of the principle laid down in Jer 18:7-8 that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.

[26:2]  ³ sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.

[20:1]  ⁴ tn Heb “chief overseer/officer.” The translation follows the suggestion of P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 267, based on the parallel passage in 29:26-27 where this official appears to have been in charge of maintaining order in the temple.

[20:1]  sn Judging from a comparison of this passage with Jer 29:26-27 and that passage in turn with 2 Kgs 25:18, Pashhur held an office second in rank only to the high priest. He was in charge of keeping order in the temple and took offense at what he heard Jeremiah saying.

[4:27]  ⁵ tn Aram “if there may be a lengthening to your prosperity.”

[26:29]  ⁶ 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]  ⁷ 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.”

[26:2]  ⁸ sn See the note on King Agrippa in 25:13.

[1:11]  ⁹ 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.

[1:20]  ¹⁰ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:1]  ¹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:9]  ¹² tn Or “encourage.”

[1:9]  ¹³ tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note.

[1:9]  ¹⁴ tn Grk “a prisoner of Christ Jesus.”

[1:10]  ¹⁵ tn Or “I am encouraging…”

[1:10]  ¹⁶ 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]  ¹⁷ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.