Efesus 2:20

2:20 because you have been built ¹  on the foundation of the apostles and prophets, ²  with Christ Jesus himself as ³  the cornerstone. ⁴ 

Efesus 4:11-12

4:11 It was he ⁵  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ⁶  4:12 to equip ⁷  the saints for the work of ministry, that is, ⁸  to build up the body of Christ,

Matius 23:34

23:34 “For this reason I ⁹  am sending you prophets and wise men and experts in the law, ¹⁰  some of whom you will kill and crucify, ¹¹  and some you will flog ¹²  in your synagogues ¹³  and pursue from town to town,

Lukas 11:49

11:49 For this reason also the wisdom ¹⁴  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 11:1

Instructions on Prayer

11:1 Now ¹⁵  Jesus ¹⁶  was praying in a certain place. When ¹⁷  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ¹⁸  taught ¹⁹  his disciples.”

Kolose 1:28-29

1:28 We proclaim him by instructing ²⁰  and teaching ²¹  all people ²²  with all wisdom so that we may present every person mature ²³  in Christ. 1:29 Toward this goal ²⁴  I also labor, struggling according to his power that powerfully ²⁵  works in me.

Kolose 1:2

1:2 to the saints, the faithful ²⁶  brothers and sisters ²⁷  in Christ, at Colossae. Grace and peace to you ²⁸  from God our Father! ²⁹ 

Pengkhotbah 3:2

3:2 A time to be born, ³⁰  and a time to die; ³¹ 

a time to plant, and a time to uproot what was planted;

Yudas 1:17

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ³²  foretold by the apostles of our Lord Jesus Christ. ³³ 

[2:20]  ¹ tn Grk “having been built.”

[2:20]  ² sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ³ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ⁴ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[4:11]  ⁵ tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ⁶ sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[4:12]  ⁷ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

[4:12]  ⁸ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[23:34]  ⁹ tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:34]  ¹⁰ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ¹¹ sn See the note on crucified in 20:19.

[23:34]  ¹² tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ¹³ sn See the note on synagogues in 4:23.

[11:49]  ¹⁴ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:1]  ¹⁵ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ¹⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ¹⁸ sn John refers to John the Baptist.

[11:1]  ¹⁹ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[1:28]  ²⁰ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ²¹ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ²² tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ²³ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

[1:29]  ²⁴ tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

[1:29]  ²⁵ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”

[1:2]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “Grace to you and peace.”

[1:2]  ²⁹ 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.

[3:2]  ³⁰ tn The verb יָלָד (yalad, “to bear”) is used in the active sense of a mother giving birth to a child (HALOT 413 s.v. ילד; BDB 408 s.v. יָלָד). However, in light of its parallelism with “a time to die,” it should be taken as a metonymy of cause (i.e., to give birth to a child) for effect (i.e., to be born).

[3:2]  ³¹ sn In 3:2-8, Qoheleth uses fourteen sets of merisms (a figure using polar opposites to encompass everything in between, that is, totality), e.g., Deut 6:6-9; Ps 139:2-3 (see E. W. Bullinger, Figures of Speech, 435).

[1:17]  ³² tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ³³ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.