Amsal 14:14

14:14 The backslider ¹  will be paid back ²  from his own ways,

but a good person will be rewarded ³  for his.

Amsal 14:1

14:1 Every wise woman ⁴  builds ⁵  her household, ⁶ 

but a foolish woman tears it down with her own hands.

Kolose 4:3-4

4:3 At the same time pray ⁷  for us too, that ⁸  God may open a door for the message ⁹  so that we may proclaim ¹⁰  the mystery of Christ, for which I am in chains. ¹¹  4:4 Pray that I may make it known as I should. ¹² 

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ¹³  in the saints’ ¹⁴  inheritance in the light.

Kolose 1:1

Salutation

1:1 From Paul, ¹⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 3:19-22

3:19 Now this is the basis for judging: ¹⁶  that the light has come into the world and people ¹⁷  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ¹⁸ 

Further Testimony About Jesus by John the Baptist

3:22 After this, ¹⁹  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.

[14:14]  ¹ tn Heb “a turning away of heart.” The genitive לֵב (lev, “heart”) functions as an attributive adjective: “a backslidden heart.” The term סוּג (sug) means “to move away; to move backwards; to depart; to backslide” (BDB 690 s.v. I סוּג). This individual is the one who backslides, that is, who departs from the path of righteousness.

[14:14]  ² tn Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.

[14:14]  ³ tn The phrase “will be rewarded” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[14:1]  ⁴ tn Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים (khakhmot nashim) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10-23; 31:10-31).

[14:1]  ⁵ tn The perfect tense verb in the first colon functions in a gnomic sense, while the imperfect tense in the second colon is a habitual imperfect.

[14:1]  ⁶ tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).

[4:3]  ⁷ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ⁸ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ⁹ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ¹⁰ tn Or “so that we may speak.”

[4:3]  ¹¹ tn Or “in prison.”

[4:4]  ¹² tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[1:12]  ¹³ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:19]  ¹⁶ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ¹⁷ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[3:21]  ¹⁸ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

[3:22]  ¹⁹ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.