1 Korintus 9:25-27

9:25 Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one.

9:26 So I do not run uncertainly or box like one who hits only air. 9:27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified.

1 Korintus 14:20

14:20 Brothers and sisters, ¹  do not be children in your thinking. Instead, be infants in evil, but in your thinking be mature.

1 Korintus 14:1

Prophecy and Tongues

14:1 Pursue love and be eager for the spiritual gifts, especially that you may prophesy.

1 Samuel 4:9

4:9 Be strong and act like men, you Philistines, or else you will wind up serving the Hebrews the way they have served you! Act like men and fight!”

1 Samuel 4:2

4:2 The Philistines arranged their forces to fight ²  Israel. As the battle spread out, ³  Israel was defeated by ⁴  the Philistines, who ⁵  killed about four thousand men in the battle line in the field.

1 Samuel 10:12

10:12 A man who was from there replied, “And who is their father?” Therefore this became a proverb: “Is even Saul among the prophets?”

1 Samuel 10:1

Samuel Anoints Saul

10:1 Then Samuel took a small container of olive oil and poured it on Saul’s ⁶  head. Samuel ⁷  kissed him and said, “The Lord has chosen you ⁸  to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen ⁹  you as leader over his inheritance. ¹⁰ 

1 Samuel 19:13

19:13 Then Michal took a household idol ¹¹  and put it on the bed. She put a quilt ¹²  made of goat’s hair over its head ¹³  and then covered the idol with a garment.

Efesus 6:13-17

6:13 For this reason, take up the full armor of God so that you may be able to stand your ground ¹⁴  on the evil day, and having done everything, to stand. 6:14 Stand firm therefore, by fastening ¹⁵  the belt of truth around your waist, ¹⁶  by putting on the breastplate of righteousness, 6:15 by fitting your ¹⁷  feet with the preparation that comes from the good news ¹⁸  of peace, ¹⁹  6:16 and in all of this, ²⁰  by taking up the shield ²¹  of faith with which you can extinguish all the flaming arrows of the evil one. 6:17 And take the helmet of salvation ²²  and the sword ²³  of the Spirit, which is the word of God.

Efesus 6:1

6:1 Children, ²⁴  obey your parents in the Lord ²⁵  for this is right.

Titus 1:12

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ²⁶ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²⁷ 

Titus 2:3-5

2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 2:4 In this way ²⁸  they will train ²⁹  the younger women to love their husbands, to love their children, 2:5 to be self-controlled, ³⁰  pure, fulfilling their duties at home, ³¹  kind, being subject to their own husbands, so that the message ³²  of God may not be discredited. ³³ 

Titus 1:7

1:7 For the overseer ³⁴  must be blameless as one entrusted with God’s work, ³⁵  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Ibrani 11:32-34

11:32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets. 11:33 Through faith they conquered kingdoms, administered justice, ³⁶  gained what was promised, ³⁷  shut the mouths of lions, 11:34 quenched raging fire, ³⁸  escaped the edge of the sword, gained strength in weakness, ³⁹  became mighty in battle, put foreign armies to flight,

[14:20]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[4:2]  ² tn Heb “to meet.”

[4:2]  ³ tn The MT has וַתִּטֹּשׁ (vattittosh), from the root נטשׁ (ntsh). This verb normally means “to leave,” “to forsake,” or “to permit,” but such an idea does not fit this context very well. Many scholars have suspected that the text originally read either וַתֵּט (vattet, “and it spread out”), from the root נטה (nth), or וַתִּקֶשׁ (vattiqesh, “and it grew fierce”), from the root קשׂה (qsh). The former suggestion is apparently supported by the LXX ἔκλινεν (eklinen, “it inclined”) and is adopted in the translation.

[4:2]  ⁴ tn Heb “before.”

[4:2]  ⁵ tn Heb “the Philistines, and they killed.” The pronoun “they” has been translated as a relative pronoun (“who”) to make it clear to the English reader that the Philistines were the ones who did the killing.

[10:1]  ⁶ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.

[10:1]  ⁷ tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.

[10:1]  ⁸ tn Heb “Is it not that the Lord has anointed you?” The question draws attention to the fact and is a rhetorical way of affirming the Lord’s choice of Saul. The translation reflects the rhetorical force of the question.

[10:1]  ⁹ tn That is, “anointed.”

[10:1]  ¹⁰ tc The MT reads simply “Is it not that the Lord has anointed you over his inheritance for a leader?” The translation follows the LXX. The MT apparently suffers from parablepsis, whereby a scribe’s eye jumped from the first occurrence of the expression “the Lord has anointed you” to the second occurrence of this expression at the end of v. 1. This mistake caused the accidental omission of the intervening material in the LXX, which appears to preserve the original Hebrew text here.

[19:13]  ¹¹ tn Heb “teraphim” (also a second time in this verse and once in v. 16). These were statues that represented various deities. According to 2 Kgs 23:24 they were prohibited during the time of Josiah’s reform movement in the seventh century. The idol Michal placed under the covers was of sufficient size to give the mistaken impression that David lay in the bed, thus facilitating his escape.

[19:13]  ¹² tn The exact meaning of the Hebrew word כָּבִיר (kavir) is uncertain; it is found in the Hebrew Bible only here and in v. 16. It probably refers to a quilt made of goat’s hair, perhaps used as a fly net while one slept. See HALOT 458 s.v. *כָּבִיר. Cf. KJV, TEV “pillow”; NLT “cushion”; NAB, NRSV “net.”

[19:13]  ¹³ tn Heb “at the place of its head.”

[6:13]  ¹⁴ tn The term ἀνθίστημι (anqisthmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (sthnai; cf. also στῆτε [sthte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.

[6:14]  ¹⁵ sn The four participles fastening… putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.

[6:14]  ¹⁶ tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.

[6:15]  ¹⁷ tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.

[6:15]  ¹⁸ tn Grk “gospel.” However, this is not a technical term here.

[6:15]  ¹⁹ tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”

[6:16]  ²⁰ tn Grk “in everything.”

[6:16]  ²¹ sn The Greek word translated shield (θυρεός, qureos) refers to the Roman soldier’s large rectangular wooden shield, called in Latin scutum, about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears.

[6:17]  ²² sn An allusion to Isa 59:17.

[6:17]  ²³ sn The Greek term translated sword (μάχαιρα, macaira) refers to the Roman gladius, a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum]).

[6:1]  ²⁴ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ²⁵ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[1:12]  ²⁶ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[1:2]  ²⁷ tn Grk “before eternal ages.”

[2:4]  ²⁸ tn Grk “that they may train” (continuing the sentence of 2:3).

[2:4]  ²⁹ tn This verb, σωφρονίζω (swfronizw), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.

[2:5]  ³⁰ tn Or “sensible.”

[2:5]  ³¹ tn Grk “domestic,” “keeping house.”

[2:5]  ³² tn Or “word.”

[2:5]  ³³ tn Or “slandered.”

[1:7]  ³⁴ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ³⁵ tn Grk “as God’s steward.”

[11:33]  ³⁶ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

[11:33]  ³⁷ tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

[11:33]  sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40).

[11:34]  ³⁸ tn Grk “quenched the power of fire.”

[11:34]  ³⁹ tn Or “recovered from sickness.”