2 Timotius 2:14

Dealing with False Teachers

2:14 Remind people ¹  of these things and solemnly charge them ²  before the Lord ³  not to wrangle over words. This is of no benefit; it just brings ruin on those who listen. ⁴ 

Matius 15:13

15:13 And he replied, ⁵  “Every plant that my heavenly Father did not plant will be uprooted.

Lukas 8:13

8:13 Those ⁶  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ⁷  but ⁸  in a time of testing ⁹  fall away. ¹⁰ 

Lukas 22:31-32

22:31 “Simon, ¹¹  Simon, pay attention! ¹²  Satan has demanded to have you all, ¹³  to sift you like wheat, ¹⁴  22:32 but I have prayed for you, Simon, ¹⁵  that your faith may not fail. ¹⁶  When ¹⁷  you have turned back, ¹⁸  strengthen ¹⁹  your brothers.”

Kisah Para Rasul 5:39

5:39 but if ²⁰  it is from God, you will not be able to stop them, or you may even be found ²¹  fighting against God.” He convinced them, ²² 

Kisah Para Rasul 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Kolose 1:19

1:19 For God ²³  was pleased to have all his ²⁴  fullness dwell ²⁵  in the Son ²⁶ 

Kolose 1:1

Salutation

1:1 From Paul, ²⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 2:19

2:19 Jesus replied, ²⁸  “Destroy ²⁹  this temple and in three days I will raise it up again.”

[2:14]  ¹ tn Grk “remind of these things,” implying “them” or “people” as the object.

[2:14]  ² tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomeno") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ³ tc ‡ Most witnesses (A D Ψ 048 1739 1881 Ï sy) have κυρίου (kuriou, “Lord”) instead of θεοῦ (qeou, “God”) here, while a few have Χριστοῦ (Cristou, “Christ”; 206 {429 1758}). θεοῦ, however, is well supported by א C F G I 614 629 630 1175 al. Internally, the Pastorals never elsewhere use the expression ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), but consistently use ἐνώπιον θεοῦ (“before God”; cf. 1 Tim 2:3; 5:4, 21; 6:13; 2 Tim 4:1). But this fact could be argued both ways: The author’s style may be in view, or scribes may have adjusted the wording to conform it to the Pastorals’ universal expression. Further, only twice in the NT (Jas 4:10 [v.l. θεοῦ]; Rev 11:4 [v.l. θεοῦ]) is the expression ἐνώπιον κυρίου found. That such an expression is not found in the corpus Paulinum seems to be sufficient impetus for scribes to change the wording here. Thus, although the external evidence is somewhat on the side of θεοῦ, the internal evidence is on the side of κυρίου. A decision is difficult, but κυρίου is the preferred reading.

[2:14]  ⁴ tn Grk “[it is] beneficial for nothing, for the ruin of those who listen.”

[15:13]  ⁵ tn Grk “And answering, he said.”

[8:13]  ⁶ tn Here δέ (de) has not been translated.

[8:13]  ⁷ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ⁹ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ¹⁰ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[22:31]  ¹¹ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ¹² tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ¹³ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ¹⁴ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[22:32]  ¹⁵ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ¹⁶ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ¹⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ¹⁸ tn Or “turned around.”

[22:32]  ¹⁹ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[5:39]  ²⁰ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ²¹ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ²² tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[1:19]  ²³ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ²⁴ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ²⁵ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ²⁶ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:1]  ²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:19]  ²⁸ tn Grk “answered and said to them.”

[2:19]  ²⁹ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”