Matius 24:5

24:5 For many will come in my name, saying, ‘I am the Christ,’ ¹  and they will mislead many.

Matius 24:11

24:11 And many false prophets will appear and deceive ²  many,

Matius 24:24

24:24 For false messiahs ³  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Markus 13:22

13:22 For false messiahs ⁴  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Lukas 21:8

21:8 He ⁵  said, “Watch out ⁶  that you are not misled. For many will come in my name, saying, ‘I am he,’ ⁷  and, ‘The time is near.’ Do not follow them!

Kisah Para Rasul 20:29-30

20:29 I know that after I am gone ⁸  fierce wolves ⁹  will come in among you, not sparing the flock. 20:30 Even from among your own group ¹⁰  men ¹¹  will arise, teaching perversions of the truth ¹²  to draw the disciples away after them.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹³  them and saying farewell, ¹⁴  he left to go to Macedonia. ¹⁵ 

Kolose 1:19

1:19 For God ¹⁶  was pleased to have all his ¹⁷  fullness dwell ¹⁸  in the Son ¹⁹ 

Kolose 1:2

1:2 to the saints, the faithful ²⁰  brothers and sisters ²¹  in Christ, at Colossae. Grace and peace to you ²²  from God our Father! ²³ 

Kolose 1:13-15

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²⁴  1:14 in whom we have redemption, ²⁵  the forgiveness of sins.

The Supremacy of Christ

1:15 ²⁶ He is the image of the invisible God, the firstborn ²⁷  over all creation, ²⁸ 

Galatia 4:17

4:17 They court you eagerly, ²⁹  but for no good purpose; ³⁰  they want to exclude you, so that you would seek them eagerly. ³¹ 

Efesus 4:14

4:14 So ³²  we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. ³³ 

Kolose 2:8

2:8 Be careful not to allow anyone to captivate you ³⁴  through an empty, deceitful philosophy ³⁵  that is according to human traditions and the elemental spirits ³⁶  of the world, and not according to Christ.

Kolose 2:18

2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths ³⁷  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. ³⁸ 

Kolose 2:2-12

2:2 My goal is that ³⁹  their hearts, having been knit together ⁴⁰  in love, may be encouraged, and that ⁴¹  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ⁴²  2:3 in whom are hidden all the treasures of wisdom and knowledge. 2:4 I say this so that no one will deceive you through arguments ⁴³  that sound reasonable. ⁴⁴  2:5 For though ⁴⁵  I am absent from you in body, I am present with you in spirit, rejoicing to see ⁴⁶  your morale ⁴⁷  and the firmness of your faith in Christ.

Warnings Against the Adoption of False Philosophies

2:6 Therefore, just as you received Christ Jesus as Lord, ⁴⁸  continue to live your lives ⁴⁹  in him, 2:7 rooted ⁵⁰  and built up in him and firm ⁵¹  in your ⁵²  faith just as you were taught, and overflowing with thankfulness. 2:8 Be careful not to allow anyone to captivate you ⁵³  through an empty, deceitful philosophy ⁵⁴  that is according to human traditions and the elemental spirits ⁵⁵  of the world, and not according to Christ. 2:9 For in him all the fullness of deity lives ⁵⁶  in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, ⁵⁷  with a circumcision performed by human hands, but by the removal ⁵⁸  of the fleshly body, ⁵⁹  that is, ⁶⁰  through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your ⁶¹  faith in the power ⁶²  of God who raised him from the dead.

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ⁶³  and for those in Laodicea, and for those who have not met me face to face. ⁶⁴ 

Titus 1:1-3

Salutation

1:1 From Paul, ⁶⁵  a slave ⁶⁶  of God and apostle of Jesus Christ, to further the faith ⁶⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁶⁸  1:3 But now in his own time ⁶⁹  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁷⁰ 

Titus 3:1-9

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁷¹  authorities, to be obedient, to be ready for every good work. 3:2 They must not slander ⁷²  anyone, but be peaceable, gentle, showing complete courtesy to all people. 3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 3:4 ⁷³  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ⁷⁴  through Jesus Christ our Savior. 3:7 And so, ⁷⁵  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ⁷⁶ 

Summary of the Letter

3:8 This saying ⁷⁷  is trustworthy, and I want you to insist on such truths, ⁷⁸  so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people. 3:9 But avoid foolish controversies, genealogies, ⁷⁹  quarrels, and fights about the law, ⁸⁰  because they are useless and empty.

Titus 1:3

1:3 But now in his own time ⁸¹  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:1

Salutation

1:1 From Paul, ⁸²  a slave ⁸³  of God and apostle of Jesus Christ, to further the faith ⁸⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yohanes 2:18-19

2:18 So then the Jewish leaders ⁸⁵  responded, ⁸⁶  “What sign can you show us, since you are doing these things?” ⁸⁷  2:19 Jesus replied, ⁸⁸  “Destroy ⁸⁹  this temple and in three days I will raise it up again.”

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁹⁰  in Galilee. ⁹¹  Jesus’ mother ⁹²  was there,

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ⁹³  knew that the Pharisees ⁹⁴  had heard that he ⁹⁵  was winning ⁹⁶  and baptizing more disciples than John

Yudas 1:18

1:18 For they said to you, “In the end time there will come ⁹⁷  scoffers, propelled by their own ungodly desires.” ⁹⁸ 

Wahyu 2:9

2:9 ‘I know the distress you are suffering ⁹⁹  and your poverty (but you are rich). I also know ¹⁰⁰  the slander against you ¹⁰¹  by those who call themselves Jews and really are not, but are a synagogue ¹⁰²  of Satan.

Wahyu 13:14

13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ¹⁰³  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

[24:5]  ¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:5]  sn See the note on Christ in 1:16.

[24:11]  ² tn Or “and lead many astray.”

[24:24]  ³ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[13:22]  ⁴ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[21:8]  ⁵ tn Here δέ (de) has not been translated.

[21:8]  ⁶ tn Or “Be on guard.”

[21:8]  ⁷ tn That is, “I am the Messiah.”

[20:29]  ⁸ tn Grk “after my departure.”

[20:29]  ⁹ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:30]  ¹⁰ tn Grk “from among yourselves.”

[20:30]  ¹¹ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹² tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[20:1]  ¹³ tn Or “exhorting.”

[20:1]  ¹⁴ tn Or “and taking leave of them.”

[20:1]  ¹⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[1:19]  ¹⁶ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ¹⁷ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ¹⁸ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ¹⁹ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:2]  ²⁰ 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]  ²¹ 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]  ²² tn Or “Grace to you and peace.”

[1:2]  ²³ 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.

[1:13]  ²⁴ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ²⁵ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ²⁶ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ²⁷ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ²⁸ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[4:17]  ²⁹ tn Or “They are zealous for you.”

[4:17]  ³⁰ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ³¹ tn Or “so that you would be zealous.”

[4:14]  ³² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ³³ tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.

[2:8]  ³⁴ tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”

[2:8]  ³⁵ tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.

[2:8]  ³⁶ tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

[2:18]  ³⁷ tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.

[2:18]  ³⁸ tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.

[2:2]  ³⁹ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ⁴⁰ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ⁴¹ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ⁴² tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:4]  ⁴³ tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).”

[2:4]  ⁴⁴ sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.

[2:5]  ⁴⁵ tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).

[2:5]  ⁴⁶ tn Grk “rejoicing and seeing.”

[2:5]  ⁴⁷ tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).

[2:6]  ⁴⁸ tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.

[2:6]  ⁴⁹ tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.

[2:7]  ⁵⁰ tn Or “having been rooted.”

[2:7]  ⁵¹ sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ⁵² tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

[2:8]  ⁵³ tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”

[2:8]  ⁵⁴ tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.

[2:8]  ⁵⁵ tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

[2:9]  ⁵⁶ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[2:11]  ⁵⁷ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ⁵⁸ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ⁵⁹ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ⁶⁰ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[2:12]  ⁶¹ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ⁶² tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:1]  ⁶³ tn Or “I want you to know how hard I am working for you…”

[2:1]  ⁶⁴ tn Grk “as many as have not seen my face in the flesh.”

[1:1]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁶⁸ tn Grk “before eternal ages.”

[1:3]  ⁶⁹ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:2]  ⁷⁰ tn Grk “before eternal ages.”

[3:1]  ⁷¹ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[3:2]  ⁷² tn Or “discredit,” “damage the reputation of.”

[3:4]  ⁷³ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:6]  ⁷⁴ tn Or “on us richly.”

[3:7]  ⁷⁵ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ⁷⁶ tn Grk “heirs according to the hope of eternal life.”

[3:8]  ⁷⁷ sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.

[3:8]  ⁷⁸ tn Grk “concerning these things.”

[3:9]  ⁷⁹ tn Cf. 1 Tim 1:4.

[3:9]  ⁸⁰ sn Fights about the law were characteristic of the false teachers in Ephesus as well as in Crete (cf. 1 Tim 1:3-7; Titus 1:10, 14).

[1:3]  ⁸¹ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:1]  ⁸² 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]  ⁸³ 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]  ⁸⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:18]  ⁸⁵ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[2:18]  ⁸⁶ tn Grk “answered and said to him.”

[2:18]  ⁸⁷ sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[2:19]  ⁸⁸ tn Grk “answered and said to them.”

[2:19]  ⁸⁹ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”

[2:1]  ⁹⁰ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁹¹ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ⁹² tn Grk “in Galilee, and Jesus’ mother.”

[4:1]  ⁹³ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ⁹⁴ sn See the note on Pharisees in 1:24.

[4:1]  ⁹⁵ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ⁹⁶ tn Grk “was making.”

[1:18]  ⁹⁷ tn Grk “be.”

[1:18]  ⁹⁸ tn Grk “going according to their own desires of ungodliness.”

[1:18]  sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.

[2:9]  ⁹⁹ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ¹⁰⁰ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

[2:9]  ¹⁰¹ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ¹⁰² sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

[13:14]  ¹⁰³ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:14]  sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).