Filipi 4:9

4:9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

Filipi 4:1

Christian Practices

4:1 So then, my brothers and sisters, ¹  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Kolose 4:16

4:16 And after ²  you have read this letter, have it read ³  to the church of Laodicea. In turn, read the letter from Laodicea ⁴  as well.

Kolose 1:1

Salutation

1:1 From Paul, ⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ⁹  is bearing fruit and growing, so it has also been bearing fruit and growing ¹⁰  among you from the first day you heard it and understood the grace of God in truth.

Kolose 2:10-14

2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, ¹¹  with a circumcision performed by human hands, but by the removal ¹²  of the fleshly body, ¹³  that is, ¹⁴  through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your ¹⁵  faith in the power ¹⁶  of God who raised him from the dead. 2:13 And even though you were dead in your ¹⁷  transgressions and in the uncircumcision of your flesh, he nevertheless ¹⁸  made you alive with him, having forgiven all your transgressions. 2:14 He has destroyed ¹⁹  what was against us, a certificate of indebtedness ²⁰  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

Kolose 2:2

2:2 My goal is that ²¹  their hearts, having been knit together ²²  in love, may be encouraged, and that ²³  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ²⁴ 

Kolose 3:7

3:7 You also lived your lives ²⁵  in this way at one time, when you used to live among them.

Kolose 3:9

3:9 Do not lie to one another since you have put off the old man with its practices

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.

Titus 1:12

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ²⁶ 

Ibrani 13:7

13:7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith.

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 5:3

5:3 Just as dreams come when there are many cares, ²⁷ 

so ²⁸  the rash vow ²⁹  of a fool occurs ³⁰  when there are many words.

[4:1]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[4:16]  ² tn Grk “when.”

[4:16]  ³ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ⁴ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[1:1]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:6]  ⁹ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ¹⁰ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[2:11]  ¹¹ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ¹² tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ¹³ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ¹⁴ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[2:12]  ¹⁵ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ¹⁶ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:13]  ¹⁷ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ¹⁸ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

[2:14]  ¹⁹ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ²⁰ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[2:2]  ²¹ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ²² tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ²³ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ²⁴ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[3:7]  ²⁵ tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).

[1:12]  ²⁶ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[5:3]  ²⁷ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ²⁸ tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ²⁹ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ³⁰ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.