Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Kolose 1:19

1:19 For God ¹  was pleased to have all his ²  fullness dwell ³  in the Son ⁴ 

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁵  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Mazmur 62:10

62:10 Do not trust in what you can gain by oppression! ⁶ 

Do not put false confidence in what you can gain by robbery! ⁷ 

If wealth increases, do not become attached to it! ⁸ 

Mazmur 91:14

91:14 The Lord says, ⁹ 

“Because he is devoted to me, I will deliver him;

I will protect him ¹⁰  because he is loyal to me. ¹¹ 

Mazmur 119:36-37

119:36 Give me a desire for your rules, ¹² 

rather than for wealth gained unjustly. ¹³ 

119:37 Turn my eyes away from what is worthless! ¹⁴ 

Revive me with your word! ¹⁵ 

Amsal 23:5

23:5 When you gaze upon riches, ¹⁶  they are gone,

for they surely make wings for themselves,

and fly off into the sky like an eagle! ¹⁷ 

Pengkhotbah 7:14

7:14 In times of prosperity ¹⁸  be joyful,

but in times of adversity ¹⁹  consider this:

God has made one as well as the other, ²⁰ 

so that no one can discover what the future holds. ²¹ 

Matius 16:23

16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” ²² 

Roma 8:4-6

8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

8:5 For those who live according to the flesh have their outlook shaped by ²³  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook ²⁴  of the flesh is death, but the outlook of the Spirit is life and peace,

Filipi 1:23

1:23 I feel torn between the two, ²⁵  because I have a desire to depart and be with Christ, which is better by far,

Filipi 1:1

Salutation

1:1 From Paul ²⁶  and Timothy, slaves ²⁷  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²⁸  with the overseers ²⁹  and deacons.

Yohanes 2:15-17

2:15 So he made a whip of cords ³⁰  and drove them all out of the temple courts, ³¹  with the sheep and the oxen. He scattered the coins of the money changers ³²  and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make ³³  my Father’s house a marketplace!” ³⁴  2:17 His disciples remembered that it was written, “Zeal ³⁵  for your house will devour me.” ³⁶ 

[1:19]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:3]  ⁵ 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).

[62:10]  ⁶ tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.

[62:10]  ⁷ tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.

[62:10]  ⁸ tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”

[91:14]  ⁹ tn The words “the Lord says” are supplied in the translation to clarify that the words which follow are the Lord’s oracle of assurance.

[91:14]  ¹⁰ tn Or “make him secure” (Heb “set him on high”).

[91:14]  ¹¹ tn Heb “because he knows my name” (see Ps 9:10).

[119:36]  ¹² tn Heb “turn my heart to your rules.”

[119:36]  ¹³ tn Heb “and not unjust gain.”

[119:37]  ¹⁴ tn Heb “Make my eyes pass by from looking at what is worthless.”

[119:37]  ¹⁵ tn Heb “by your word.”

[23:5]  ¹⁶ tc The Kethib is הֲתָעוּף (hata’uf), “do your eyes fly [light] on it?” The Qere is the Hiphil, הֲתָעִיף (hata’if) “do you cause your eyes to fly on it?” But the line is difficult. The question may be indirect: If you cast your eyes on it, it is gone – when you think you are close, it slips away.

[23:5]  tn The term “riches” is not in the Hebrew text, but is supplied in the translation based on the previous verse.

[23:5]  ¹⁷ sn This seventh saying warns people not to expend all their energy trying to get rich because riches are fleeting (cf. Instruction of Amememope, chap. 7, 9:10-11 which says, “they have made themselves wings like geese and have flown away to heaven”). In the ancient world the symbol of birds flying away signified fleeting wealth.

[7:14]  ¹⁸ tn Heb “the day of good.”

[7:14]  ¹⁹ tn Heb “the day of evil.”

[7:14]  ²⁰ tn Less probable renderings of this line are “God hath made the one side by side with the other” (ASV) and “God has set the one alongside the other” (NEB).

[7:14]  ²¹ tn Heb “anything after him.” This line is misinterpreted by several versions: “that man may not find against him any just complaint” (Douay); “consequently, man may find no fault with Him” (NJPS); “so that man cannot find fault with him in anything” (NAB).

[16:23]  ²² tn Grk “people.”

[8:5]  ²³ tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[8:6]  ²⁴ tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.

[1:23]  ²⁵ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:1]  ²⁶ 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]  ²⁷ 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]  ²⁸ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁹ 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.

[2:15]  ³⁰ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ³¹ tn Grk “the temple.”

[2:15]  ³² sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[2:16]  ³³ tn Or (perhaps) “Stop making.”

[2:16]  ³⁴ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.

[2:17]  ³⁵ tn Or “Fervent devotion to your house.”

[2:17]  ³⁶ sn A quotation from Ps 69:9.