Mazmur 124:7

124:7 We escaped with our lives, ¹  like a bird from a hunter’s snare.

The snare broke, and we escaped.

Yesaya 8:15

8:15 Many will stumble over the stone and the rock, ² 

and will fall and be seriously injured,

and will be ensnared and captured.”

Yesaya 28:13

28:13 So the Lord’s word to them will sound like

meaningless gibberish,

senseless babbling,

a syllable here, a syllable there. ³ 

As a result, they will fall on their backsides when they try to walk, ⁴ 

and be injured, ensnared, and captured. ⁵ 

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ⁶  from darkness to light and from the power ⁷  of Satan to God, so that they may receive forgiveness of sins and a share ⁸  among those who are sanctified by faith in me.’

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ⁹  I consider myself fortunate that I am about to make my defense before you today,

Kolose 2:11

2:11 In him you also were circumcised – not, however, ¹⁰  with a circumcision performed by human hands, but by the removal ¹¹  of the fleshly body, ¹²  that is, ¹³  through the circumcision done by Christ.

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁴ 

Kolose 1:2

1:2 to the saints, the faithful ¹⁵  brothers and sisters ¹⁶  in Christ, at Colossae. Grace and peace to you ¹⁷  from God our Father! ¹⁸ 

Kolose 2:9-12

2:9 For in him all the fullness of deity lives ¹⁹  in bodily form, 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, ²⁰  with a circumcision performed by human hands, but by the removal ²¹  of the fleshly body, ²²  that is, ²³  through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your ²⁴  faith in the power ²⁵  of God who raised him from the dead.

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ²⁶  and for those in Laodicea, and for those who have not met me face to face. ²⁷ 

Titus 3:7

3:7 And so, ²⁸  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ²⁹ 

Titus 1:9-10

1:9 He must hold firmly to the faithful message as it has been taught, ³⁰  so that he will be able to give exhortation in such healthy teaching ³¹  and correct those who speak against it.

1:10 For there are many ³²  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ³³ 

Wahyu 12:9

12:9 So ³⁴  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

Wahyu 20:2-3

20:2 He ³⁵  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ³⁶  then ³⁷  threw him into the abyss and locked ³⁸  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

[124:7]  ¹ tn Heb “our life escaped.”

[8:15]  ² tn Heb “over them” (so NASB); NCV “over this rock.”

[28:13]  ³ tn Heb “And the word of the Lord will be to them, ‘tsahv latsahv,’ etc.” See the note at v. 10. In this case the “Lord’s word” is not the foreigner’s strange sounding words (as in v. 10), but the Lord’s repeated appeals to them (like the one quoted in v. 12). As time goes on, the Lord’s appeals through the prophets will have no impact on the people; they will regard prophetic preaching as gibberish.

[28:13]  ⁴ tn Heb “as a result they will go and stumble backward.” Perhaps an infant falling as it attempts to learn to walk is the background image here (cf. v. 9b). The Hebrew term לְמַעַן (lÿma’an) could be taken as indicating purpose (“in order that”), rather than simple result. In this case the people’s insensitivity to the message is caused by the Lord as a means of expediting their downfall.

[28:13]  ⁵ sn When divine warnings and appeals become gibberish to the spiritually insensitive, they have no guidance and are doomed to destruction.

[26:18]  ⁶ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁷ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁸ tn Or “and an inheritance.”

[26:2]  ⁹ sn See the note on King Agrippa in 25:13.

[2:11]  ¹⁰ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[1:13]  ¹⁴ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:2]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “Grace to you and peace.”

[1:2]  ¹⁸ 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.

[2:9]  ¹⁹ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[2:11]  ²⁰ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ²⁵ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:1]  ²⁶ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²⁷ tn Grk “as many as have not seen my face in the flesh.”

[3:7]  ²⁸ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ²⁹ tn Grk “heirs according to the hope of eternal life.”

[1:9]  ³⁰ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ³¹ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ³² tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ³³ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[12:9]  ³⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[20:2]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ³⁶ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ³⁸ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.