Keluaran 36:31-38

36:31 He made bars of acacia wood, five for the frames on one side of the tabernacle 36:32 and five bars for the frames on the second side of the tabernacle, and five bars for the frames of the tabernacle for the back side on the west. 36:33 He made the middle bar to reach from end to end in the center of the frames. 36:34 He overlaid the frames with gold and made their rings of gold to provide places ¹  for the bars, and he overlaid the bars with gold.

36:35 He made the special curtain of blue, purple, and scarlet yarn and fine twisted linen; he made ²  it with cherubim, the work of an artistic designer. 36:36 He made for it four posts of acacia wood and overlaid them with gold, with gold hooks, ³  and he cast for them four silver bases.

36:37 He made a hanging for the entrance of the tent of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer, 36:38 and its five posts and their hooks. He overlaid their tops ⁴  and their bands with gold, but their five bases were bronze. ⁵ 

Bilangan 3:36

3:36 The appointed responsibilities of the Merarites included the frames of the tabernacle, its crossbars, its posts, its sockets, its utensils, plus all the service connected with these things, ⁶ 

Bilangan 4:31

4:31 This is what they are responsible to carry as their entire service in the tent of meeting: the frames ⁷  of the tabernacle, its crossbars, its posts, its sockets,

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁸ 

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁹ 

Kolose 1:19-20

1:19 For God ¹⁰  was pleased to have all his ¹¹  fullness dwell ¹²  in the Son ¹³ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁴  whether things on earth or things in heaven.

Galatia 6:1-2

Support One Another

6:1 Brothers and sisters, ¹⁵  if a person ¹⁶  is discovered in some sin, ¹⁷  you who are spiritual ¹⁸  restore such a person in a spirit of gentleness. ¹⁹  Pay close attention ²⁰  to yourselves, so that you are not tempted too. 6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Efesus 4:16

4:16 From him the whole body grows, fitted and held together ²¹  through every supporting ligament. ²²  As each one does its part, the body grows in love.

Kolose 2:19

2:19 He has not held fast ²³  to the head from whom the whole body, supported ²⁴  and knit together through its ligaments and sinews, grows with a growth that is from God. ²⁵ 

[36:34]  ¹ tn Literally “houses”; i.e., places to hold the bars.

[36:35]  ² tn The verb is simply “he made” but as in Exod 26:31 it probably means that the cherubim were worked into the curtain with the yarn, and so embroidered on the curtain.

[36:36]  ³ tn Heb “and their hooks gold.”

[36:38]  ⁴ tn The word is “their heads”; technically it would be “their capitals” (so ASV, NAB, NRSV). The bands were bands of metal surrounding these capitals just beneath them. These are not mentioned in Exod 26:37, and it sounds like the posts are to be covered with gold. But the gradation of metals is what is intended: the posts at the entrance to the Most Holy Place are all of gold; the posts at the entrance to the tent are overlaid with gold at the top; and the posts at the entrance to the courtyard are overlaid with silver at the top (S. R. Driver, Exodus, 387, citing Dillmann without reference).

[36:38]  ⁵ sn For a good summary of the differences between the instruction section and the completion section, and the reasons for the changes and the omissions, see B. Jacob, Exodus, 1022-23.

[3:36]  ⁶ tn Heb “and all their service.” This could possibly be a hendiadys: “and all their working tools.” However, the parallel with v. 26 suggests this is a separate phrase.

[4:31]  ⁷ sn More recent studies have concluded that these “boards” were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that the “boards” would have been lighter to carry.

[15:1]  ⁸ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[15:1]  ⁹ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:19]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ¹⁴ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[6:1]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ¹⁶ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ¹⁷ tn Or “some transgression” (L&N 88.297).

[6:1]  ¹⁸ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ¹⁹ tn Or “with a gentle spirit” or “gently.”

[6:1]  ²⁰ tn Grk “taking careful notice.”

[4:16]  ²¹ tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.

[4:16]  ²² tn Grk “joint of supply.”

[2:19]  ²³ tn The Greek participle κρατῶν (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.

[2:19]  ²⁴ tn See BDAG 387 s.v. ἐπιχορηγέω 3.

[2:19]  ²⁵ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”