2 Tesalonika 3:10

3:10 For even when we were with you, we used to give you this command: “If anyone is not willing to work, neither should he eat.”

Yohanes 16:4

16:4 But I have told you these things ¹  so that when their time ²  comes, you will remember that I told you about them. ³ 

“I did not tell you these things from the beginning because I was with you. ⁴ 

Galatia 5:21

5:21 envying, ⁵  murder, ⁶  drunkenness, carousing, ⁷  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Galatia 5:1

Freedom of the Believer

5:1 For freedom ⁸  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ⁹  of slavery.

Galatia 2:11

Paul Rebukes Peter

2:11 But when Cephas ¹⁰  came to Antioch, ¹¹  I opposed him to his face, because he had clearly done wrong. ¹² 

Galatia 2:2

2:2 I went there ¹³  because of ¹⁴  a revelation and presented ¹⁵  to them the gospel that I preach among the Gentiles. But I did so ¹⁶  only in a private meeting with the influential people, ¹⁷  to make sure that I was not running – or had not run ¹⁸  – in vain.

Pengkhotbah 1:15

1:15 What is bent ¹⁹  cannot be straightened, ²⁰ 

and what is missing ²¹  cannot be supplied. ²² 

[16:4]  ¹ tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.

[16:4]  ² tn Grk “their hour.”

[16:4]  ³ tn The words “about them” are not in the Greek text, but are implied.

[16:4]  ⁴ sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.

[5:21]  ⁵ tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ⁶ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ⁷ tn Or “revelings,” “orgies” (L&N 88.287).

[5:1]  ⁸ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ⁹ sn Here the yoke figuratively represents the burdensome nature of slavery.

[2:11]  ¹⁰ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ¹¹ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ¹² tn Grk “because he stood condemned.”

[2:2]  ¹³ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ¹⁴ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ¹⁵ tn Or “set before them.”

[2:2]  ¹⁶ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ¹⁷ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ¹⁸ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[1:15]  ¹⁹ tn The term מְעֻוָּת, mÿ’uvvat (Pual participle masculine singular from עָוַת, ’avat, “to bend”) is used substantively (“what is bent; what is crooked”) in reference to irregularities in life and obstacles to human secular achievement accomplishing anything of ultimate value.

[1:15]  ²⁰ tn A parallel statement occurs in 7:13 which employs the active form of עָוַת, (’avat, “to bend”) with God as the subject: “Who is able to strengthen what God bends?” The passive form occurs here: “No one is able to straighten what is bent” (מְעֻוָּת לֹא־יוּכַל לֹתְקֹן, mÿ’uvvat lo’-yukhal lotÿqon). In the light of 7:13, the personal agent of the passive form is God.

[1:15]  ²¹ tn The Hebrew noun חֶסְרוֹן (khesron) is used in the OT only here and means “what is lacking” (as an antonym to יִתְרוֹן [yitron], “what is profitable”; HALOT 339 s.v. חֶסְרוֹן; BDB 341 s.v. חֶסְרוֹן). It is an Aramaic loanword meaning “deficit.” The related verb חָסַר (khasar) means “to lack, to be in need of, to decrease, to lessen [in number]”; the related noun חֹסֶר (khoser) refers to “one in want of”; and the noun חֶסֶר (kheser) means “poverty, want” (HALOT 338 s.v. חֶסֶר; BDB 341 s.v. חֶסֶר). It refers to what is absent (zero in terms of quantity) rather than what is deficient (poor in terms of quality). The LXX misunderstood the term and rendered it as ὑστέρημα (usterhma, “deficiency”): “deficiency cannot be numbered.” It is also misunderstood by a few English versions: “nor can you count up the defects in life” (Moffatt); “the number of fools is infinite” (Douay). However, most English versions correctly understand it as referring to what is lacking in terms of quantity: “what is lacking” (RSV, MLB, NASB, NIV, NRSV), “a lack” (NJPS), “that which is wanting” (KJV, ASV), “what is not there” (NEB), and “what is missing” (NAB).

[1:15]  ²² tn Heb “cannot be counted” or “cannot be numbered.” The term הִמָּנוֹת (himmanot, Niphal infinitive construct from מָנָה, manah, “to count”) is rendered literally by most translations: “[cannot] be counted” or “[cannot] be numbered” (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV, JPS, NJPS). However, the nuance “count” might function as a metonymy of effect for cause, that is, “to supply.” What is absent cannot be supplied (cause) therefore, it cannot be counted as present (effect). NAB adopts this approach: “what is missing cannot be supplied.”