Yudas 1:21
Konteks1:21 maintain 1 yourselves in the love of God, while anticipating 2 the mercy of our Lord Jesus Christ that brings eternal life. 3
Yohanes 10:29-30
Konteks10:29 My Father, who has given them to me, is greater than all, 4 and no one can snatch 5 them from my Father’s hand. 10:30 The Father and I 6 are one.” 7
Roma 8:31
Konteks8:31 What then shall we say about these things? If God is for us, who can be against us?
Roma 14:4
Konteks14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord 8 is able to make him stand.
Roma 16:25-27
Konteks16:25 9 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, 16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith – 16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.
Efesus 3:20
Konteks3:20 Now to him who by the power that is working within us 10 is able to do far beyond 11 all that we ask or think,
Efesus 3:2
Konteks3:2 if indeed 12 you have heard of the stewardship 13 of God’s grace that was given to me for you,
Titus 1:1
Konteks1:1 From Paul, 14 a slave 15 of God and apostle of Jesus Christ, to further the faith 16 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
[1:21] 3 tn Grk “unto eternal life.”
[10:29] 4 tn Or “is superior to all.”
[10:29] 5 tn Or “no one can seize.”
[10:30] 6 tn Grk “I and the Father.” The order has been reversed to reflect English style.
[10:30] 7 tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).
[14:4] 8 tc Most
[16:25] 9 tc There is a considerable degree of difference among the
[3:20] 10 sn On the power that is working within us see 1:19-20.
[3:20] 11 tn Or “infinitely beyond,” “far more abundantly than.”
[3:2] 12 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] 13 tn Or “administration,” “dispensation,” “commission.”
[1:1] 14 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] 15 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] 16 tn Grk “for the faith,” possibly, “in accordance with the faith.”