Mazmur 49:4
Konteks49:4 I will learn a song that imparts wisdom;
I will then sing my insightful song to the accompaniment of a harp. 1
Yesaya 42:9
Konteks42:9 Look, my earlier predictive oracles have come to pass; 2
now I announce new events.
Before they begin to occur,
I reveal them to you.” 3
Amos 3:7
Konteks3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.
Lukas 10:14
Konteks10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you!
Roma 16:25-26
Konteks16:25 4 Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, 16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –
Roma 16:1
Konteks16:1 Now I commend to you our sister Phoebe, who is a servant 5 of the church in Cenchrea,
Kolose 2:7
Konteks2:7 rooted 6 and built up in him and firm 7 in your 8 faith just as you were taught, and overflowing with thankfulness.
Efesus 3:5
Konteks3:5 Now this secret 9 was not disclosed to people 10 in former 11 generations as it has now been revealed to his holy apostles and prophets by 12 the Spirit,
Efesus 3:9
Konteks3:9 and to enlighten 13 everyone about God’s secret plan 14 – a secret that has been hidden for ages 15 in God 16 who has created all things.
Kolose 1:25-26
Konteks1:25 I became a servant of the church according to the stewardship 17 from God – given to me for you – in order to complete 18 the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.
Kolose 1:2
Konteks1:2 to the saints, the faithful 19 brothers and sisters 20 in Christ, at Colossae. Grace and peace to you 21 from God our Father! 22
Titus 1:9-10
Konteks1:9 He must hold firmly to the faithful message as it has been taught, 23 so that he will be able to give exhortation in such healthy teaching 24 and correct those who speak against it.
1:10 For there are many 25 rebellious people, idle talkers, and deceivers, especially those with Jewish connections, 26
Titus 1:2-3
Konteks1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. 27 1:3 But now in his own time 28 he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.
Ibrani 1:1
Konteks1:1 After God spoke long ago 29 in various portions 30 and in various ways 31 to our ancestors 32 through the prophets,
Ibrani 1:1
Konteks1:1 After God spoke long ago 33 in various portions 34 and in various ways 35 to our ancestors 36 through the prophets,
Pengkhotbah 1:11-12
Konteks1:11 No one remembers the former events, 37
nor will anyone remember 38 the events that are yet to happen; 39
they will not be remembered by the future generations. 40
1:12 I, the Teacher, have been king over Israel in Jerusalem. 41
[49:4] 1 tn Heb “I will turn my ear to a wise saying, I will open [i.e., “reveal; explain”] my insightful saying with a harp.” In the first line the psalmist speaks as a pupil who learns a song of wisdom from a sage. This suggests that the resulting insightful song derives from another source, perhaps God himself. Elsewhere the Hebrew word pair חִידָה/מָשָׁל (mashal/khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), lessons from history (Ps 78:2), and proverbial sayings (Prov 1:6). Here it appears to refer to the insightful song that follows, which reflects on the mortality of humankind and the ultimate inability of riches to prevent the inevitable – death. Another option is that the word pair refers more specifically to the closely related proverbial sayings of vv. 12, 20 (note the use of the verb מָשָׁל, mashal, “to be like” in both verses). In this case the psalmist first hears the sayings and then explains (Heb “opens”) their significance (see vv. 5-11, 13-19).
[42:9] 2 tn Heb “the former things, look, they have come.”
[42:9] 3 tn Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18). “The new things” are the predictions about the servant (42:1-7). and may also include Cyrus’ conquests (41:25-27).
[16:25] 4 tc There is a considerable degree of difference among the
[16:1] 5 tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.
[2:7] 6 tn Or “having been rooted.”
[2:7] 7 sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).
[2:7] 8 tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).
[3:5] 9 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
[3:5] 10 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
[3:9] 13 tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.
[3:9] 14 tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.
[3:9] 15 tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.
[3:9] 16 tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.
[1:25] 17 tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”
[1:25] 18 tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.
[1:2] 19 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] 20 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] 21 tn Or “Grace to you and peace.”
[1:2] 22 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
[1:9] 23 tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).
[1:9] 24 tn Grk “the healthy teaching” (referring to what was just mentioned).
[1:10] 25 tc ‡ The earliest and best
[1:10] 26 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”).
[1:2] 27 tn Grk “before eternal ages.”
[1:3] 28 tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.
[1:1] 29 tn Or “spoke formerly.”
[1:1] 30 tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).
[1:1] 31 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
[1:1] 32 tn Grk “to the fathers.”
[1:1] 33 tn Or “spoke formerly.”
[1:1] 34 tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).
[1:1] 35 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
[1:1] 36 tn Grk “to the fathers.”
[1:11] 37 tn Heb “There is no remembrance of former things.” The term רִאשֹׁנִים (ri’shonim, “former things”) is the masculine plural form of the adjective רִאשׁוֹן (ri’shon,“former, first, chief”; BDB 911 s.v. רִאשׁוֹן). When used in a temporal sense, the singular denotes “former” in time (BDB 911 s.v. 1.a) or “first” in time (BDB 911 s.v. 2.a). The plural form is only used to denote “former” in time: “former persons,” i.e., ancestors, men of old (e.g., Lev 26:45; Deut 19:14; Job 18:20; Isa 61:4; Ps 79:8; Sirach 4:16) or “former things,” i.e., past events (e.g., Isa 41:22; 42:9; 43:9, 18; 46:9; 48:3). See BDB 911 s.v. 1.a, which suggests that this usage refers to “former persons.” This approach is adopted by several translations: “men of old” (NEB, NAB, NIV, Moffatt), “people of long ago” (NRSV), “earlier ones” (NJPS), and “former generations” (ASV). On the other hand, this Hebrew phrase may be nuanced “former things” or “earlier things” (HALOT 1168 s.v. ן(וֹ)רִאשֹׁ). This is adopted by some translations: “former things” (KJV, RSV) and “earlier things” (NASB). Although future generations are mentioned in 1:11, what they will not remember is the past events. The context of 1:3-11 focuses on human achievement, that is, former things.
[1:11] 38 tn The term “remember” is not in the Hebrew text, but has been supplied in the translation for clarity.
[1:11] 39 tn Heb “and also of the last things which will be.” The term אַחֲרֹנִים (’akharonim, “the future things”) is the masculine plural form of the adjective אַחֲרוֹן (’akharon) which means “coming after” (BDB 30 s.v. אַחֲרוֹן) or “at the back” (HALOT 36 s.v. אַחֲרוֹן). When used in a temporal sense, it may mean (1) “later one; (2) “in the future”; (3) “last”; or (4) “at the last” or “in the end” (HALOT 36 s.v. 2). The plural form may be used in reference to (1) future generations, e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 4:16, or (2) future events, e.g., Neh 8:18 (BDB 30 s.v.). BDB 30 s.v. b suggests that this usage refers to “future generations,” while HALOT 36 s.v. 2.c suggests future events. As mentioned in the previous note, it probably refers to future events rather than future generations.
[1:11] sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done.
[1:11] 40 tn Heb “There will not be any remembrance of them among those who come after.”
[1:11] sn According to Qoheleth, nothing new really happens under the sun (1:9). Apparent observations of what appears to be revolutionary are due to a lack of remembrance by subsequent generations of what happened long before their time in past generations (1:10-11a). And what will happen in future generations will not be remembered by the subsequent generations to arise after them (1:11b).
[1:12] 41 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.