1 Timotius 5:14

5:14 So I want younger women to marry, raise children, and manage a household, in order to give the adversary no opportunity to vilify us. ¹ 

1 Timotius 5:1

Instructions about Specific Groups

5:1 Do not address an older man harshly ²  but appeal to him as a father. Speak to younger men as brothers, ³ 

Kolose 1:1-3

Salutation

1:1 From Paul, ⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁵  brothers and sisters ⁶  in Christ, at Colossae. Grace and peace to you ⁷  from God our Father! ⁸ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁰  minds ¹¹  as expressed through ¹²  your evil deeds,

Kolose 1:1

Salutation

1:1 From Paul, ¹³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:22

1:22 but now he has reconciled you ¹⁴  by his physical body through death to present you holy, without blemish, and blameless before him –

Titus 2:5

2:5 to be self-controlled, ¹⁵  pure, fulfilling their duties at home, ¹⁶  kind, being subject to their own husbands, so that the message ¹⁷  of God may not be discredited. ¹⁸ 

Titus 2:8

2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ¹⁹  because he has nothing evil to say about us.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²⁰  sound teaching.

Pengkhotbah 4:14-16

4:14 For he came out of prison ²¹  to become king,

even though he had been born poor in what would become his ²²  kingdom.

4:15 I considered all the living who walk on earth, ²³ 

as well as the successor ²⁴  who would arise ²⁵  in his place.

4:16 There is no end to all the people ²⁶  nor to the past generations, ²⁷ 

yet future generations ²⁸  will not rejoice in him.

This also is profitless and like ²⁹  chasing the wind.

[5:14]  ¹ tn Grk “for the sake of reviling.”

[5:1]  ² tn Or “Do not speak harshly to an older man.”

[5:1]  ³ tn No verb “speak” is stated in this clause, but it continues the sense of the preceding.

[1:1]  ⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁷ tn Or “Grace to you and peace.”

[1:2]  ⁸ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ⁹ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:21]  ¹⁰ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹¹ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ¹² tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:22]  ¹⁴ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[2:5]  ¹⁵ tn Or “sensible.”

[2:5]  ¹⁶ tn Grk “domestic,” “keeping house.”

[2:5]  ¹⁷ tn Or “word.”

[2:5]  ¹⁸ tn Or “slandered.”

[2:8]  ¹⁹ tn Or “put to shame.”

[2:1]  ²⁰ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[4:14]  ²¹ tn Heb “came from the house of bonds.”

[4:14]  ²² tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[4:15]  ²³ tn Heb “under the sun.”

[4:15]  ²⁴ tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

[4:15]  ²⁵ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.

[4:16]  ²⁶ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ²⁷ tn Heb “those who were before them.”

[4:16]  ²⁸ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ²⁹ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.