Roma 16:12

16:12 Greet Tryphena ¹  and Tryphosa, laborers in the Lord. Greet my dear friend ²  Persis, who has worked hard in the Lord.

Efesus 6:21

Farewell Comments

6:21 Tychicus, my ³  dear brother and faithful servant in the Lord, will make everything known to you, so that you too may know about my circumstances, ⁴  how I am doing.

Kolose 4:7

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ⁵  in the Lord, will tell you all the news about me. ⁶ 

Kolose 4:9

4:9 I sent him ⁷  with Onesimus, the faithful and dear brother, who is one of you. ⁸  They will tell ⁹  you about everything here.

Filemon 1:16

1:16 no longer as a slave, ¹⁰  but more than a slave, as a dear brother. He is especially so to me, and even more so to you now, both humanly speaking ¹¹  and in the Lord.

Filemon 1:2

1:2 to Apphia ¹²  our sister, ¹³  to Archippus our ¹⁴  fellow soldier, and to the church that meets in your house.

Pengkhotbah 3:15

3:15 Whatever exists now has already been, and whatever will be has already been;

for God will seek to do again ¹⁵  what has occurred ¹⁶  in the past. ¹⁷ 

[16:12]  ¹ sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).

[16:12]  ² tn Grk “Greet the beloved.”

[6:21]  ³ tn Grk “the.” The Greek article ὁ (Jo) was translated with the possessive pronoun, “my.” See ExSyn 215.

[6:21]  ⁴ tn Grk “the things according to me.”

[4:7]  ⁵ tn See the note on “fellow slave” in 1:7.

[4:7]  ⁶ tn Grk “all things according to me.”

[4:9]  ⁷ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ⁸ tn Grk “is of you.”

[4:9]  ⁹ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[1:16]  ¹⁰ tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.

[1:16]  ¹¹ tn Grk “in the flesh.”

[1:2]  ¹² sn Apphia is thought to be the wife of Philemon.

[1:2]  ¹³ tc Most witnesses (D² Ψ Ï) here read τῇ ἀγαπητῇ (th agaphth, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881 pc), have ἀδελφῇ (adelfh, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading.

[1:2]  ¹⁴ tn Though the term “our” does not appear in the Greek text it is inserted to bring out the sense of the passage.

[3:15]  ¹⁵ tn The phrase “to do again” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:15]  ¹⁶ tn Heb “God will seek that which is driven away.” The meaning of יְבַקֵּשׁ אֶת־נִרְדָּף (yÿvaqqesh ’et-nirdaf) is difficult to determine: יְבַקֵּשׁ (yÿvaqqesh) is Piel imperfect 3rd person masculine singular from בָּקַשׁ (baqash, “to seek”) and נִרְדָּף (nirdaf) is a Niphal participle 3rd person masculine singular from רָדַף (radaf, “to drive away”). There are several options: (1) God watches over the persecuted: יְבַקֵּשׁ (“seeks”) functions as a metonymy of cause for effect (i.e., to protect), and אֶת־נִרְדָּף (“what is driven away”) refers to “those who are persecuted.” But this does not fit the context. (2) God will call the past to account: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to hold accountable), and אֶת־נִרְדָּף is a metonymy of attribute (i.e., the past). This approach is adopted by several English translations: “God requires that which is past” (KJV), “God will call the past to account” (NIV) and “God summons each event back in its turn” (NEB). (3) God finds what has been lost: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to find), and אֶת־נִרְדָּף refers to what has been lost: “God restores what would otherwise be displaced” (NAB). (4) God repeats what has already occurred: יְבַקֵּשׁ functions as a metonymy of effect (i.e., to repeat), and אֶת־נִרְדָּף is a metonymy (i.e., that which has occurred). This fits the context and provides a tight parallel with the preceding line: “That which is has already been, and that which will be has already been” (3:15a) parallels “God seeks [to repeat] that which has occurred [in the past].” This is the most popular approach among English versions: “God restores that which has past” (Douay), “God seeks again that which is passed away” (ASV), “God seeks what has passed by” (NASB), “God seeks what has been driven away” (RSV), “God seeks out what has passed by” (MLB), “God seeks out what has gone by” (NRSV), and “God is ever bringing back what disappears” (Moffatt).

[3:15]  ¹⁷ tn The phrase “in the past” does not appear in the Hebrew text, but is supplied in the translation for clarity.