Amsal 10:25
Konteks10:25 When the storm 1 passes through, the wicked are swept away, 2
but the righteous are an everlasting foundation. 3
Yesaya 14:32
Konteks14:32 How will they respond to the messengers of this nation? 4
Indeed, the Lord has made Zion secure;
the oppressed among his people will find safety in her.
Yesaya 28:16
Konteks28:16 Therefore, this is what the sovereign master, the Lord, says:
“Look, I am laying 5 a stone in Zion,
an approved 6 stone,
set in place as a precious cornerstone for the foundation. 7
The one who maintains his faith will not panic. 8
Matius 7:25
Konteks7:25 The rain fell, the flood 9 came, and the winds beat against that house, but it did not collapse because it had been founded on rock.
Lukas 6:48
Konteks6:48 He is like a man 10 building a house, who dug down deep, 11 and laid the foundation on bedrock. When 12 a flood came, the river 13 burst against that house but 14 could not shake it, because it had been well built. 15
Lukas 6:1
Konteks6:1 Jesus 16 was going through the grain fields on 17 a Sabbath, 18 and his disciples picked some heads of wheat, 19 rubbed them in their hands, and ate them. 20
Kolose 3:10-11
Konteks3:10 and have been clothed with the new man 21 that is being renewed in knowledge according to the image of the one who created it. 3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave 22 or free, but Christ is all and in all.
Efesus 2:20
Konteks2:20 because you have been built 23 on the foundation of the apostles and prophets, 24 with Christ Jesus himself as 25 the cornerstone. 26
Efesus 2:1
Konteks2:1 And although you were 27 dead 28 in your transgressions and sins,
Titus 1:1
Konteks1:1 From Paul, 29 a slave 30 of God and apostle of Jesus Christ, to further the faith 31 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Ibrani 11:10
Konteks11:10 For he was looking forward to the city with firm foundations, 32 whose architect and builder is God.
Wahyu 21:14
Konteks21:14 The 33 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
[10:25] 1 sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.
[10:25] 2 tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”
[10:25] 3 tn Heb “a foundation forever”; NLT “have a lasting foundation.”
[10:25] sn The metaphor compares the righteous to an everlasting foundation to stress that they are secure when the catastrophes of life come along. He is fixed in a covenantal relationship and needs not to fear passing misfortunes. The wicked has no such security.
[14:32] 4 sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.
[28:16] 5 tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.
[28:16] 6 tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.
[28:16] 7 sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).
[28:16] 8 tn Heb “will not hurry,” i.e., act in panic.
[6:48] 10 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
[6:48] 11 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
[6:48] 12 tn Here δέ (de) has not been translated.
[6:48] 13 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 14 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 15 tc Most
[6:1] 16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 17 tn Grk “Now it happened that on.” 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.
[6:1] 18 tc Most later
[6:1] 19 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[6:1] 20 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
[3:10] 21 sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).
[3:11] 22 tn See the note on “fellow slave” in 1:7.
[2:20] 23 tn Grk “having been built.”
[2:20] 24 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] 25 tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”
[2:20] 26 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.
[2:1] 27 tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.
[2:1] 28 sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.
[1:1] 29 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] 30 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] 31 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[11:10] 32 tn Grk “that has foundations.”
[21:14] 33 tn Here καί (kai) has not been translated because of differences between Greek and English style.
. [