Roma 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ¹  for it is written, “Vengeance is mine, I will repay,” ²  says the Lord.

Roma 12:2

12:2 Do not be conformed ³  to this present world, ⁴  but be transformed by the renewing of your mind, so that you may test and approve ⁵  what is the will of God – what is good and well-pleasing and perfect.

Kolose 1:1

Salutation

1:1 From Paul, ⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁷  all patience and steadfastness, joyfully

Kolose 1:15

The Supremacy of Christ

1:15 ⁸ He is the image of the invisible God, the firstborn ⁹  over all creation, ¹⁰ 

Kolose 1:19

1:19 For God ¹¹  was pleased to have all his ¹²  fullness dwell ¹³  in the Son ¹⁴ 

Filipi 4:1

Christian Practices

4:1 So then, my brothers and sisters, ¹⁵  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Filemon 1:1

Salutation

1:1 From Paul, ¹⁶  a prisoner of Christ Jesus, ¹⁷  and Timothy our ¹⁸  brother, to Philemon, our dear friend ¹⁹  and colaborer,

Filemon 1:1

Salutation

1:1 From Paul, ²⁰  a prisoner of Christ Jesus, ²¹  and Timothy our ²²  brother, to Philemon, our dear friend ²³  and colaborer,

Pengkhotbah 2:11

2:11 Yet when I reflected on everything I had accomplished ²⁴ 

and on all the effort that I had expended to accomplish it, ²⁵ 

I concluded: ²⁶  “All these ²⁷  achievements and possessions ²⁸  are ultimately ²⁹  profitless ³⁰  –

like chasing the wind!

There is nothing gained ³¹  from them ³²  on earth.” ³³ 

[12:19]  ¹ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ² sn A quotation from Deut 32:35.

[12:2]  ³ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ⁴ tn Grk “to this age.”

[12:2]  ⁵ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[1:1]  ⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:11]  ⁷ 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.

[1:15]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[1:19]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[4:1]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:1]  ¹⁶ 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]  ¹⁷ sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).

[1:1]  ¹⁸ tn “our” is not present in the Greek text, but was supplied to bring out the sense in English.

[1:1]  ¹⁹ tn Grk “dear.” The adjective is functioning as a substantive; i.e., “dear one” or “dear friend.”

[1:1]  ²⁰ 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]  ²¹ sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).

[1:1]  ²² tn “our” is not present in the Greek text, but was supplied to bring out the sense in English.

[1:1]  ²³ tn Grk “dear.” The adjective is functioning as a substantive; i.e., “dear one” or “dear friend.”

[2:11]  ²⁴ tn Heb “all my works that my hands had done.”

[2:11]  ²⁵ tn Heb “and all the toil with which I had toiled in doing it.” The term עָמַל (’amal, “toil”) is repeated to emphasize the burden and weariness of the labor which Qoheleth exerted in his accomplishments.

[2:11]  ²⁶ tn Heb “Behold!”

[2:11]  ²⁷ tn The term הַכֹּל (hakkol, “everything” or “all”) must be qualified and limited in reference to the topic that is dealt with in 2:4-11. This is an example of synecdoche of general for the specific; the general term “all” is used only in reference to the topic at hand. This is clear from the repetition of כֹּל (kol, “everything”) and (“all these things”) in 2:11.

[2:11]  ²⁸ tn The phrase “achievements and possessions” does not appear in the Hebrew text, but is supplied in translation for clarity.

[2:11]  ²⁹ tn The term “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ³⁰ tn The parallelism with יִתְרוֹן (yitron), “profit; advantage; gain”) indicates that הֶבֶל (hevel) should be nuanced as “profitless, fruitless, futile” in this context. While labor offers some relative and temporal benefits, such as material acquisitions and the enjoyment of the work of one’s hands, there is no ultimate benefit to be gained from secular human achievement.

[2:11]  ³¹ tn The noun יִתְרוֹן (yitron, “profit”) has a two-fold range of meanings: (1) “what comes of [something]; result” (Eccl 1:3; 2:11; 3:9; 5:8, 15; 7:12; 10:10) and (2) “profit; advantage” (Eccl 2:13; 10:11); see HALOT 452–53 s.v. יִתְרוֹי. It is derived from the noun יֶתֶר (yeter, “what is left behind; remainder”; HALOT 452 s.v. I יֶתֶר). The related verb יָתַר (yatar) denotes “to be left over; to survive” (Niphal) and “to have left over” (Hiphil); see HALOT 451–52 s.v. יתר. When used literally, יִתְרוֹן refers to what is left over after expenses (gain or profit); when used figuratively, it refers to what is advantageous or of benefit. Though some things have relative advantage over others (e.g., light over darkness, and wisdom over folly in 2:13), there is no ultimate profit in man’s labor due to death.

[2:11]  ³² tn The phrase “from them” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:11]  ³³ tn Heb “under the sun.”