Ibrani 11:26

11:26 He regarded abuse suffered for Christ ¹  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ²  the reward.

Ibrani 12:3

12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

Matius 5:11

5:11 “Blessed are you when people ³  insult you and persecute you and say all kinds of evil things about you falsely ⁴  on account of me.

Matius 10:24-25

10:24 “A disciple is not greater than his teacher, nor a slave ⁵  greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matius 16:24

16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ⁶  he must deny ⁷  himself, take up his cross, ⁸  and follow me.

Matius 27:32

The Crucifixion

27:32 As ⁹  they were going out, they found a man from Cyrene named Simon, whom they forced ¹⁰  to carry his cross. ¹¹ 

Matius 27:39-44

27:39 Those ¹²  who passed by defamed him, shaking their heads 27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! ¹³  If you are God’s Son, come down ¹⁴  from the cross!” 27:41 In ¹⁵  the same way even the chief priests – together with the experts in the law ¹⁶  and elders ¹⁷  – were mocking him: ¹⁸  27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ¹⁹  now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now ²⁰  because he said, ‘I am God’s Son’!” 27:44 The ²¹  robbers who were crucified with him also spoke abusively to him. ²² 

Lukas 6:22

6:22 “Blessed are you when people ²³  hate you, and when they exclude you and insult you and reject you as evil ²⁴  on account of the Son of Man!

Kisah Para Rasul 5:41

5:41 So they left the council rejoicing because they had been considered worthy ²⁵  to suffer dishonor for the sake of the name. ²⁶ 

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 4:10-13

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ²⁷  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ²⁸  of Christ, ²⁹  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ³⁰  in all the will of God. 4:13 For I can testify that he has worked hard ³¹  for you and for those in Laodicea and Hierapolis.

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 1:10

1:10 so that you may live ³²  worthily of the Lord and please him in all respects ³³  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:1

Salutation

1:1 From Paul, ³⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 4:4

Labor Motivated by Envy

4:4 Then I considered ³⁵  all the skillful work ³⁶  that is done:

Surely it is nothing more than ³⁷  competition ³⁸  between one person and another. ³⁹ 

This also is profitless – like ⁴⁰  chasing the wind.

Pengkhotbah 4:14-16

4:14 For he came out of prison ⁴¹  to become king,

even though he had been born poor in what would become his ⁴²  kingdom.

4:15 I considered all the living who walk on earth, ⁴³ 

as well as the successor ⁴⁴  who would arise ⁴⁵  in his place.

4:16 There is no end to all the people ⁴⁶  nor to the past generations, ⁴⁷ 

yet future generations ⁴⁸  will not rejoice in him.

This also is profitless and like ⁴⁹  chasing the wind.

[11:26]  ¹ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ² tn Grk “he was looking away to.”

[5:11]  ³ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ⁴ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[10:24]  ⁵ tn See the note on the word “slave” in 8:9.

[16:24]  ⁶ tn Grk “to come after me.”

[16:24]  ⁷ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ⁸ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[27:32]  ⁹ tn Here δέ (de) has not been translated.

[27:32]  ¹⁰ tn Or “conscripted”; or “pressed into service.”

[27:32]  ¹¹ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[27:39]  ¹² tn Here δέ (de) has not been translated.

[27:40]  ¹³ sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.

[27:40]  ¹⁴ tc ‡ Many important witnesses (א* A D pc it sy^[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א² B L W Θ 0250 Ë^1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA²⁷ puts the καί in brackets, indicating doubts as to its authenticity.

[27:41]  ¹⁵ tn Here καί (kai) has not been translated.

[27:41]  ¹⁶ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ¹⁷ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ¹⁸ tn Grk “Mocking him, the chief priests…said.”

[27:42]  ¹⁹ tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.

[27:43]  ²⁰ sn An allusion to Ps 22:8.

[27:44]  ²¹ tn Here δέ (de) has not been translated.

[27:44]  ²² sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).

[6:22]  ²³ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ²⁴ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[5:41]  ²⁵ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ²⁶ sn The name refers to the name of Jesus (cf. 3 John 7).

[4:11]  ²⁷ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[4:12]  ²⁸ tn See the note on “fellow slave” in 1:7.

[4:12]  ²⁹ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ³⁰ tn Or “filled.”

[4:13]  ³¹ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[1:10]  ³² 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]  ³³ 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.”

[1:1]  ³⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:4]  ³⁵ tn Heb “saw.”

[4:4]  ³⁶ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ³⁷ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ³⁸ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ³⁹ tn Heb “a man and his neighbor.”

[4:4]  ⁴⁰ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:14]  ⁴¹ tn Heb “came from the house of bonds.”

[4:14]  ⁴² tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[4:15]  ⁴³ tn Heb “under the sun.”

[4:15]  ⁴⁴ tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

[4:15]  ⁴⁵ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.

[4:16]  ⁴⁶ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ⁴⁷ tn Heb “those who were before them.”

[4:16]  ⁴⁸ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ⁴⁹ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.