Bilangan 9:6-7

9:6 It happened that some men ¹  who were ceremonially defiled ²  by the dead body of a man ³  could not keep ⁴  the Passover on that day, so they came before Moses and before Aaron on that day. 9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?”

Roma 15:8-19

15:8 For I tell you that Christ has become a servant of the circumcised ⁵  on behalf of God’s truth to confirm the promises made to the fathers, ⁶  15:9 and thus the Gentiles glorify God for his mercy. ⁷  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁸  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ⁹  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ¹⁰  15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ¹¹  15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ¹²  so that you may abound in hope by the power of the Holy Spirit.

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ¹³  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. 15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God 15:16 to be a minister of Christ Jesus to the Gentiles. I serve ¹⁴  the gospel of God ¹⁵  like a priest, so that the Gentiles may become an acceptable offering, ¹⁶  sanctified by the Holy Spirit.

15:17 So I boast ¹⁷  in Christ Jesus about the things that pertain to God. 15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ¹⁸  of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Roma 16:25-26

16:25 ¹⁹ 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 –

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ²⁰  of the church in Cenchrea,

Kolose 1:9-11

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²¹  have not ceased praying for you and asking God ²²  to fill ²³  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ²⁴  worthily of the Lord and please him in all respects ²⁵  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ²⁶  all patience and steadfastness, joyfully

Efesus 2:1-2

New Life Individually

2:1 And although you were ²⁷  dead ²⁸  in your transgressions and sins, 2:2 in which ²⁹  you formerly lived ³⁰  according to this world’s present path, ³¹  according to the ruler of the kingdom ³²  of the air, the ruler of ³³  the spirit ³⁴  that is now energizing ³⁵  the sons of disobedience, ³⁶ 

Efesus 2:12-13

2:12 that you were at that time without the Messiah, ³⁷  alienated from the citizenship of Israel and strangers to the covenants of promise, ³⁸  having no hope and without God in the world. 2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ³⁹ 

Efesus 3:6-9

3:6 namely, that through the gospel ⁴⁰  the Gentiles are fellow heirs, fellow members ⁴¹  of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel ⁴²  according to the gift of God’s grace that was given to me by ⁴³  the exercise of his power. ⁴⁴  3:8 To me – less than the least of all the saints ⁴⁵  – this grace was given, ⁴⁶  to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten ⁴⁷  everyone about God’s secret plan ⁴⁸  – a secret that has been hidden for ages ⁴⁹  in God ⁵⁰  who has created all things.

[9:6]  ¹ tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.

[9:6]  ² tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.

[9:6]  ³ tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.

[9:6]  ⁴ tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.

[15:8]  ⁵ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ⁶ tn Or “to the patriarchs.”

[15:9]  ⁷ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ⁸ sn A quotation from Ps 18:49.

[15:10]  ⁹ sn A quotation from Deut 32:43.

[15:11]  ¹⁰ sn A quotation from Ps 117:1.

[15:12]  ¹¹ sn A quotation from Isa 11:10.

[15:13]  ¹² tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:14]  ¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[15:16]  ¹⁴ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ¹⁵ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ¹⁶ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[15:17]  ¹⁷ tc ‡ After οὖν (oun), several important Alexandrian and Western mss (B C D F G 81 365 pc) have τήν (thn). The article is lacking in א A Ψ 33 1739 1881 Ï however. Ì⁴⁶ supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA²⁷ puts the article in brackets, indicating some doubt as to its authenticity.

[15:17]  tn Grk “Therefore I have a boast.”

[15:18]  ¹⁸ tn Grk “unto obedience.”

[16:25]  ¹⁹ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.

[16:1]  ²⁰ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[1:9]  ²¹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ²² tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ²³ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ²⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ²⁶ 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.

[2:1]  ²⁷ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ²⁸ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:2]  ²⁹ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ³⁰ tn Grk “walked.”

[2:2]  sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.

[2:2]  ³¹ tn Or possibly “Aeon.”

[2:2]  sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).

[2:2]  ³² tn Grk “domain, [place of] authority.”

[2:2]  ³³ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ³⁴ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ³⁵ tn Grk “working in.”

[2:2]  ³⁶ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[2:12]  ³⁷ tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

[2:12]  ³⁸ tn Or “covenants of the promise.”

[2:13]  ³⁹ tn Or “have come near in the blood of Christ.”

[2:13]  sn See the note on “his blood” in 1:7.

[3:6]  ⁴⁰ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

[3:6]  ⁴¹ tn Grk “and fellow members.”

[3:7]  ⁴² tn Grk “of which I was made a minister,” “of which I became a servant.”

[3:7]  ⁴³ tn Grk “according to.”

[3:7]  ⁴⁴ sn On the exercise of his power see 1:19-20.

[3:8]  ⁴⁵ sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

[3:8]  ⁴⁶ sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).

[3:9]  ⁴⁷ tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

[3:9]  ⁴⁸ tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.

[3:9]  ⁴⁹ tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

[3:9]  ⁵⁰ tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.