2 Tesalonika 3:9

3:9 It was not because we do not have that right, but to give ourselves as an example for you to imitate. ¹ 

2 Tesalonika 3:1

Request for Prayer

3:1 Finally, pray for us, brothers and sisters, ²  that the Lord’s message ³  may spread quickly and be honored ⁴  as in fact it was among you,

Kolose 4:16

4:16 And after ⁵  you have read this letter, have it read ⁶  to the church of Laodicea. In turn, read the letter from Laodicea ⁷  as well.

Kolose 1:1

Salutation

1:1 From Paul, ⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Filipi 3:17

3:17 Be imitators of me, ⁹  brothers and sisters, ¹⁰  and watch carefully those who are living this way, just as you have us as an example.

Filipi 4:9

4:9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

Filipi 4:1

Christian Practices

4:1 So then, my brothers and sisters, ¹¹  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Filipi 1:6-7

1:6 For I am sure of this very thing, ¹²  that the one ¹³  who began a good work in ¹⁴  you will perfect it ¹⁵  until the day of Christ Jesus. 1:7 For ¹⁶  it is right for me to think this about all of you, because I have you in my heart, ¹⁷  since both in my imprisonment ¹⁸  and in the defense and confirmation of the gospel all of you became partners in God’s grace ¹⁹  together with me.

Filipi 1:1

Salutation

1:1 From Paul ²⁰  and Timothy, slaves ²¹  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²²  with the overseers ²³  and deacons.

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.” ²⁴ 

Titus 2:7

2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity,

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²⁵  sound teaching.

Pengkhotbah 5:3

5:3 Just as dreams come when there are many cares, ²⁶ 

so ²⁷  the rash vow ²⁸  of a fool occurs ²⁹  when there are many words.

[3:9]  ¹ tn Grk “an example for you to imitate us.”

[3:1]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[3:1]  ³ tn Or “the word of the Lord.”

[3:1]  sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the Lord’s message” because of the focus upon the spread of the gospel evident in the passage.

[3:1]  ⁴ tn Grk “may run and be glorified.”

[4:16]  ⁵ tn Grk “when.”

[4:16]  ⁶ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ⁷ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[1:1]  ⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:17]  ⁹ tn Or “become fellow imitators with me [of Christ].”

[3:17]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[4:1]  ¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:6]  ¹² tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ¹³ tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ¹⁴ tn Or “among.”

[1:6]  ¹⁵ tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ¹⁶ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ¹⁷ tn Or possibly “because you have me in your heart.”

[1:7]  ¹⁸ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ¹⁹ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[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 tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²³ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[1:12]  ²⁴ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[2:1]  ²⁵ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[5:3]  ²⁶ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ²⁷ tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ²⁸ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ²⁹ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.