Matius 24:22

24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short.

Matius 24:24

24:24 For false messiahs ¹  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Matius 24:31

24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven ²  to the other.

Yohanes 11:52

11:52 and not for the Jewish nation ³  only, ⁴  but to gather together ⁵  into one the children of God who are scattered.) ⁶ 

Yohanes 17:9

17:9 I am praying ⁷  on behalf of them. I am not praying ⁸  on behalf of the world, but on behalf of those you have given me, because they belong to you. ⁹ 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ¹⁰  to heaven ¹¹  and said, “Father, the time ¹²  has come. Glorify your Son, so that your ¹³  Son may glorify you –

Kolose 1:22

1:22 but now he has reconciled you ¹⁴  by his physical body through death to present you holy, without blemish, and blameless before him –

Kolose 1:2

1:2 to the saints, the faithful ¹⁵  brothers and sisters ¹⁶  in Christ, at Colossae. Grace and peace to you ¹⁷  from God our Father! ¹⁸ 

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ¹⁹  is bearing fruit and growing, so it has also been bearing fruit and growing ²⁰  among you from the first day you heard it and understood the grace of God in truth.

Kolose 4:15

4:15 Give my greetings to the brothers and sisters ²¹  who are in Laodicea and to Nympha and the church that meets in her ²²  house. ²³ 

Kolose 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

[24:24]  ¹ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:31]  ² tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[11:52]  ³ tn See the note on the word “nation” in the previous verse.

[11:52]  ⁴ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ⁵ tn Grk “that he might gather together.”

[11:52]  ⁶ sn This is a parenthetical note by the author.

[17:9]  ⁷ tn Grk “I am asking.”

[17:9]  ⁸ tn Grk “I am not asking.”

[17:9]  ⁹ tn Or “because they are yours.”

[17:1]  ¹⁰ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ¹¹ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ¹² tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ¹³ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[1:22]  ¹⁴ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[1:2]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “Grace to you and peace.”

[1:2]  ¹⁸ 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 mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:6]  ¹⁹ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ²⁰ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[4:15]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:15]  ²² tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

[4:15]  ²³ tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.