Efesus 1:19

1:19 and what is the incomparable ¹  greatness of his power toward ²  us who believe, as displayed in ³  the exercise of his immense strength. ⁴ 

Efesus 3:16

3:16 I pray that ⁵  according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person,

Ulangan 20:3-4

20:3 “Listen, Israel! Today you are moving forward to do battle with your enemies. Do not be fainthearted. Do not fear and tremble or be terrified because of them, 20:4 for the Lord your God goes with you to fight on your behalf against your enemies to give you victory.” ⁶ 

Ulangan 31:23

31:23 and the Lord ⁷  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ⁸ 

Yosua 1:6-7

1:6 Be strong and brave! You must lead these people in the conquest of this land that I solemnly promised their ancestors I would hand over to them. ⁹  1:7 Make sure you are ¹⁰  very strong and brave! Carefully obey ¹¹  all the law my servant Moses charged you to keep! ¹²  Do not swerve from it to the right or to the left, so that you may be successful ¹³  in all you do. ¹⁴ 

Yosua 1:9

1:9 I repeat, ¹⁵  be strong and brave! Don’t be afraid and don’t panic, ¹⁶  for I, the Lord your God, am with you in all you do.” ¹⁷ 

Yosua 1:1

The Lord Commissions Joshua

1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant:

1 Samuel 23:16

23:16 Then Jonathan son of Saul left and went to David at Horesh. He encouraged him ¹⁸  through God.

1 Samuel 23:1

David Delivers the City of Keilah

23:1 They told David, “The Philistines are fighting in Keilah and are looting the threshing floors.”

1 Samuel 28:10

28:10 But Saul swore an oath to her by the Lord, “As surely as the Lord lives, you will not incur guilt in this matter!”

1 Samuel 28:20

28:20 Saul quickly fell full length on the ground and was very afraid because of Samuel’s words. He was completely drained of energy, ¹⁹  not having eaten anything ²⁰  all that day and night.

1 Samuel 28:2

28:2 David replied to Achish, “That being the case, you will come to know what your servant can do!” Achish said to David, “Then I will make you my bodyguard ²¹  from now on.” ²² 

1 Samuel 15:7

15:7 Then Saul struck down the Amalekites all the way from Havilah to ²³  Shur, which is next to Egypt.

Mazmur 138:3

138:3 When ²⁴  I cried out for help, you answered me.

You made me bold and energized me. ²⁵ 

Yesaya 35:3-4

35:3 Strengthen the hands that have gone limp,

steady the knees that shake! ²⁶ 

35:4 Tell those who panic, ²⁷ 

“Be strong! Do not fear!

Look, your God comes to avenge!

With divine retribution he comes to deliver you.” ²⁸ 

Yesaya 40:28

40:28 Do you not know?

Have you not heard?

The Lord is an eternal God,

the creator of the whole earth. ²⁹ 

He does not get tired or weary;

there is no limit to his wisdom. ³⁰ 

Yesaya 40:31

40:31 But those who wait for the Lord’s help ³¹  find renewed strength;

they rise up as if they had eagles’ wings, ³² 

they run without growing weary,

they walk without getting tired.

Hagai 2:4

2:4 Even so, take heart, Zerubbabel,’ says the Lord. ‘Take heart, Joshua son of Jehozadak, the high priest, and ³³  all you citizens of the land,’ ³⁴  says the Lord, ‘and begin to work. For I am with you,’ says the Lord who rules over all.

Zakharia 8:9

8:9 “The Lord who rules over all also says, ‘Gather strength, you who are listening to these words today from the mouths of the prophets who were there at the founding of the house of the Lord who rules over all, ³⁵  so that the temple might be built.

Zakharia 8:13

8:13 And it will come about that just as you (both Judah and Israel) were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong!’

Zakharia 8:1

The Blessing of True Fasting

8:1 Then the word of the Lord who rules over all ³⁶  came to me as follows:

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³⁷ 

Kolose 1:2

1:2 to the saints, the faithful ³⁸  brothers and sisters ³⁹  in Christ, at Colossae. Grace and peace to you ⁴⁰  from God our Father! ⁴¹ 

Kolose 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁴²  have not ceased praying for you and asking God ⁴³  to fill ⁴⁴  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁴⁵  worthily of the Lord and please him in all respects ⁴⁶  – bearing fruit in every good deed, growing in the knowledge of God,

Filipi 4:13

4:13 I am able to do all things ⁴⁷  through the one ⁴⁸  who strengthens me.

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁴⁹  all patience and steadfastness, joyfully

Kolose 1:2

1:2 to the saints, the faithful ⁵⁰  brothers and sisters ⁵¹  in Christ, at Colossae. Grace and peace to you ⁵²  from God our Father! ⁵³ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵⁴  sound teaching.

Titus 1:1

Salutation

1:1 From Paul, ⁵⁵  a slave ⁵⁶  of God and apostle of Jesus Christ, to further the faith ⁵⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ⁵⁸  a slave ⁵⁹  of God and apostle of Jesus Christ, to further the faith ⁶⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 5:10

Covetousness

5:10 The one who loves money ⁶¹  will never be satisfied with money, ⁶² 

he who loves wealth ⁶³  will never be satisfied ⁶⁴  with his ⁶⁵  income.

This also is futile.

[1:19]  ¹ tn Or “immeasurable, surpassing”

[1:19]  ² tn Or “for, to”

[1:19]  ³ tn Grk “according to.”

[1:19]  ⁴ tn Grk “according to the exercise of the might of his strength.”

[1:19]  sn What has been translated as exercise is a term used only of supernatural power in the NT, ἐνέργεια (energeia).

[3:16]  ⁵ tn Grk “that.” In Greek v. 16 is a subordinate clause to vv. 14-15.

[20:4]  ⁶ tn Or “to save you” (so KJV, NASB, NCV); or “to deliver you.”

[31:23]  ⁷ tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

[31:23]  ⁸ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.

[1:6]  ⁹ tn Heb “For you will cause these people to inherit the land that I swore to their fathers to give to them.” The pronoun “them” at the end of the verse refers to either the people or to the fathers.

[1:7]  ¹⁰ tn Or “Only be.”

[1:7]  ¹¹ tn Heb “so you can be careful to do.” The use of the infinitive לִשְׁמֹר (lishmor, “to keep”) after the imperatives suggests that strength and bravery will be necessary for obedience. Another option is to take the form לִשְׁמֹר as a vocative lamed (ל) with imperative (see Isa 38:20 for an example of this construction), which could be translated, “Indeed, be careful!”

[1:7]  ¹² tn Heb “commanded you.”

[1:7]  ¹³ tn Heb “be wise,” but the word can mean “be successful” by metonymy.

[1:7]  ¹⁴ tn Heb “in all which you go.”

[1:9]  ¹⁵ tn Heb “Have I not commanded you?” The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.

[1:9]  ¹⁶ tn Or perhaps, “don’t get discouraged!”

[1:9]  ¹⁷ tn Heb “in all which you go.”

[23:16]  ¹⁸ tn Heb “strengthened his hand.”

[28:20]  ¹⁹ tn Heb “also there was no strength in him.”

[28:20]  ²⁰ tn Heb “food.”

[28:2]  ²¹ tn Heb “the guardian for my head.”

[28:2]  ²² tn Heb “all the days.”

[15:7]  ²³ tn Heb “[as] you enter.”

[138:3]  ²⁴ tn Heb “in the day.”

[138:3]  ²⁵ tn Heb “you made me bold in my soul [with] strength.”

[35:3]  ²⁶ tn Heb “staggering knees”; KJV, ASV, NRSV “feeble knees”; NIV “knees that give way.”

[35:4]  ²⁷ tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.

[35:4]  ²⁸ tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.

[40:28]  ²⁹ tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.

[40:28]  ³⁰ sn Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).

[40:31]  ³¹ tn The words “for the Lord’s help” are supplied in the translation for clarification.

[40:31]  ³² tn Heb “they rise up [on] wings like eagles” (TEV similar).

[2:4]  ³³ tn Heb “and take heart.” Although emphatic, the repetition of the verb is redundant in contemporary English style and has been left untranslated.

[2:4]  ³⁴ tn Heb “the people of the land” (עַם הָאָרֶץ, ’am ha’arets); this is a technical term referring to free citizens as opposed to slaves.

[8:9]  ³⁵ sn These prophets who were there at the founding of the house of the Lord who rules over all included at least Haggai and Zechariah, and perhaps others. The founding referred to here is not the initial laying of the temple’s foundations in 536 b.c. (Ezra 3:8) but the resumption of work two years before the time of the present narrative (i.e., in 520 b.c.), as vv. 10-12 make clear.

[8:1]  ³⁶ sn Lord who rules over all. There is a remarkable concentration of this name of God in this section of Zechariah. Of 53 occurrences of יְהוָה צְבָאוֹת (yÿhvah tsÿva’ot) in the Hebrew text in the book, 18 are in this chapter. The reason is the sheer human impossibility of accomplishing what lies ahead – it must be done by the Lord who rules over all.

[1:13]  ³⁷ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:2]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Or “Grace to you and peace.”

[1:2]  ⁴¹ 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.

[1:9]  ⁴² tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁴³ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁴⁴ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ⁴⁵ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴⁶ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[4:13]  ⁴⁷ tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ⁴⁸ tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א² D² [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.

[1:11]  ⁴⁹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:2]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn Or “Grace to you and peace.”

[1:2]  ⁵³ 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.

[2:1]  ⁵⁴ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:1]  ⁵⁵ 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]  ⁵⁶ tn Traditionally, “servant” or “bondservant.” 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]  ⁵⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ⁵⁸ 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]  ⁵⁹ tn Traditionally, “servant” or “bondservant.” 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]  ⁶⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[5:10]  ⁶¹ tn Heb “silver.” The Hebrew term כֶּסֶף (kesef, “silver”) refers to “money” (HALOT 490–91 s.v. כֶּסֶף 3). It is a synecdoche of specific (i.e., silver) for the general (i.e., money); see E. W. Bullinger, Figures of Speech, 625-29.

[5:10]  ⁶² sn The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.

[5:10]  ⁶³ tn The term הָמוֹן (hamon, “abundance; wealth”) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. הָמוֹן 1–6). Here, it refers to abundant wealth (related to “pomp”); cf. HALOT 250 s.v. הָמוֹן 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16).

[5:10]  ⁶⁴ tn The phrase “will never be satisfied” does not appear in the Hebrew text, but is supplied in the translation for clarity. Note the previous line.

[5:10]  ⁶⁵ tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.