Mazmur 8:2

8:2 From the mouths of children and nursing babies

you have ordained praise on account of your adversaries, ¹ 

so that you might put an end to the vindictive enemy. ² 

Yesaya 26:5-6

26:5 Indeed, ³  the Lord knocks down those who live in a high place,

he brings down an elevated town;

he brings it down to the ground, ⁴ 

he throws it down to the dust.

26:6 It is trampled underfoot

by the feet of the oppressed,

by the soles of the poor.”

Yesaya 29:14

29:14 Therefore I will again do an amazing thing for these people –

an absolutely extraordinary deed. ⁵ 

Wise men will have nothing to say,

the sages will have no explanations.” ⁶ 

Yesaya 29:19

29:19 The downtrodden will again rejoice in the Lord;

the poor among humankind will take delight ⁷  in the Holy One of Israel. ⁸ 

Zefanya 3:12

3:12 I will leave in your midst a humble and meek group of people, ⁹ 

and they will find safety in the Lord’s presence. ¹⁰ 

Matius 4:18-22

The Call of the Disciples

4:18 As ¹¹  he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). ¹²  4:19 He said to them, “Follow me, and I will turn you into fishers of people.” ¹³  4:20 They ¹⁴  left their nets immediately and followed him. ¹⁵  4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat ¹⁶  with Zebedee their father, mending their nets. Then ¹⁷  he called them. 4:22 They ¹⁸  immediately left the boat and their father and followed him.

Matius 9:9

The Call of Matthew; Eating with Sinners

9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. ¹⁹  “Follow me,” he said to him. And he got up and followed him.

Matius 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ²⁰  “I praise ²¹  you, Father, Lord ²²  of heaven and earth, because ²³  you have hidden these things from the wise ²⁴  and intelligent, and revealed them to little children.

Matius 21:16

21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” ²⁵ 

Lukas 19:39-40

19:39 But ²⁶  some of the Pharisees ²⁷  in the crowd said to him, “Teacher, rebuke your disciples.” ²⁸  19:40 He answered, ²⁹  “I tell you, if they ³⁰  keep silent, the very stones ³¹  will cry out!”

Lukas 21:15

21:15 For I will give you the words ³²  along with the wisdom ³³  that none of your adversaries will be able to withstand or contradict.

Kisah Para Rasul 4:11-21

4:11 This Jesus ³⁴  is the stone that was rejected by you, ³⁵  the builders, that has become the cornerstone. ³⁶  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ³⁷  by which we must ³⁸  be saved.”

4:13 When they saw the boldness ³⁹  of Peter and John, and discovered ⁴⁰  that they were uneducated ⁴¹  and ordinary ⁴²  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ⁴³  4:15 But when they had ordered them to go outside the council, ⁴⁴  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ⁴⁵  to all who live in Jerusalem that a notable miraculous sign ⁴⁶  has come about through them, ⁴⁷  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁴⁸  to anyone in this name.” 4:18 And they called them in and ordered ⁴⁹  them not to speak or teach at all in the name ⁵⁰  of Jesus. 4:19 But Peter and John replied, ⁵¹  “Whether it is right before God to obey ⁵²  you rather than God, you decide, 4:20 for it is impossible ⁵³  for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ⁵⁴  God for what had happened.

Kisah Para Rasul 6:9-10

6:9 But some men from the Synagogue ⁵⁵  of the Freedmen (as it was called), ⁵⁶  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ⁵⁷  stood up and argued with Stephen. 6:10 Yet ⁵⁸  they were not able to resist ⁵⁹  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 7:35

7:35 This same ⁶⁰  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁶¹  God sent as both ruler and deliverer ⁶²  through the hand of the angel ⁶³  who appeared to him in the bush.

Kisah Para Rasul 7:54

Stephen is Killed

7:54 When they heard these things, they became furious ⁶⁴  and ground their teeth ⁶⁵  at him.

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ⁶⁶  and Stoic ⁶⁷  philosophers were conversing ⁶⁸  with him, and some were asking, ⁶⁹  “What does this foolish babbler ⁷⁰  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁷¹  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁷² 

Kisah Para Rasul 24:24-25

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ⁷³  arrived with his wife Drusilla, ⁷⁴  who was Jewish, he sent for Paul and heard him speak ⁷⁵  about faith in Christ Jesus. ⁷⁶  24:25 While Paul ⁷⁷  was discussing ⁷⁸  righteousness, self-control, ⁷⁹  and the coming judgment, Felix ⁸⁰  became ⁸¹  frightened and said, “Go away for now, and when I have an opportunity, ⁸²  I will send for you.”

Kisah Para Rasul 24:2

24:2 When Paul ⁸³  had been summoned, Tertullus began to accuse him, ⁸⁴  saying, “We have experienced a lengthy time ⁸⁵  of peace through your rule, ⁸⁶  and reforms ⁸⁷  are being made in this nation ⁸⁸  through your foresight. ⁸⁹ 

Kolose 4:7

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ⁹⁰  in the Lord, will tell you all the news about me. ⁹¹ 

Kolose 1:4-5

1:4 since ⁹²  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁹³  from the hope laid up ⁹⁴  for you in heaven, which you have heard about in the message of truth, the gospel ⁹⁵ 

Kolose 1:10

1:10 so that you may live ⁹⁶  worthily of the Lord and please him in all respects ⁹⁷  – bearing fruit in every good deed, growing in the knowledge of God,

[8:2]  ¹ tn Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the LXX which has “praise” (αἶνος, ainos) in place of “strength” (עֹז, ’oz); cf. NIV, NCV, NLT.

[8:2]  ² tn Heb “to cause to cease an enemy and an avenger.” The singular forms are collective. The Hitpael participle of נָקַם (naqam) also occurs in Ps 44:16.

[26:5]  ³ tn Or “For” (KJV, ASV, NASB, NRSV).

[26:5]  ⁴ tn The translation assumes that יַשְׁפִּילֶנָּה (yashpilennah) goes with the preceding words “an elevated town,” and that יַשְׁפִּילָהּ (yashpilah) belongs with the following words, “to the ground.” See J. N. Oswalt, Isaiah (NICOT), 1:469, n. 7.

[29:14]  ⁵ tn Heb “Therefore I will again do something amazing with these people, an amazing deed, an amazing thing.” This probably refers to the amazing transformation predicted in vv. 17-24, which will follow the purifying judgment implied in vv. 15-16.

[29:14]  ⁶ tn Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”

[29:19]  ⁷ tn Or “will rejoice” (NIV, NCV, NLT).

[29:19]  ⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[3:12]  ⁹ tn Heb “needy and poor people.” The terms often refer to a socioeconomic group, but here they may refer to those who are humble in a spiritual sense.

[3:12]  ¹⁰ tn Heb “and they will take refuge in the name of the Lord.”

[3:12]  sn Safety in the Lord’s presence. From the time the Lord introduced his special covenant name (Yahweh) to Moses, it served as a reminder of his protective presence as Israel’s faithful deliverer.

[4:18]  ¹¹ tn Here δέ (de) has not been translated.

[4:18]  ¹² tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.

[4:19]  ¹³ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[4:19]  sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

[4:20]  ¹⁴ tn Here δέ (de) has not been translated.

[4:20]  ¹⁵ sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[4:21]  ¹⁶ tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.

[4:21]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:22]  ¹⁸ tn Here δέ (de) has not been translated.

[9:9]  ¹⁹ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[9:9]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[11:25]  ²⁰ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ²¹ tn Or “thank.”

[11:25]  ²² sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ²³ tn Or “that.”

[11:25]  ²⁴ sn See 1 Cor 1:26-31.

[21:16]  ²⁵ sn A quotation from Ps 8:2.

[19:39]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ²⁷ sn See the note on Pharisees in 5:17.

[19:39]  ²⁸ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ²⁹ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ³⁰ tn Grk “these.”

[19:40]  ³¹ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[21:15]  ³² tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ³³ tn Grk “and wisdom.”

[4:11]  ³⁴ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ³⁵ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ³⁶ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ³⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ³⁸ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ³⁹ tn Or “courage.”

[4:13]  ⁴⁰ tn Or “and found out.”

[4:13]  ⁴¹ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁴² tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ⁴³ tn Or “nothing to say in opposition.”

[4:15]  ⁴⁴ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ⁴⁵ tn Or “evident.”

[4:16]  ⁴⁶ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁴⁷ tn Or “has been done by them.”

[4:17]  ⁴⁸ tn Or “speak no longer.”

[4:18]  ⁴⁹ tn Or “commanded.”

[4:18]  ⁵⁰ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:19]  ⁵¹ tn Grk “answered and said to them.”

[4:19]  ⁵² tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ⁵³ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ⁵⁴ tn Or “glorifying.”

[6:9]  ⁵⁵ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ⁵⁶ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ⁵⁷ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[6:10]  ⁵⁸ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ⁵⁹ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[7:35]  ⁶⁰ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁶¹ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁶² tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁶³ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:54]  ⁶⁴ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ⁶⁵ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[17:18]  ⁶⁶ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁶⁷ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁶⁸ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁶⁹ tn Grk “saying.”

[17:18]  ⁷⁰ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ⁷¹ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ⁷² sn This is a parenthetical note by the author.

[24:24]  ⁷³ sn See the note on Antonius Felix in 23:24.

[24:24]  ⁷⁴ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ⁷⁵ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ⁷⁶ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  ⁷⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ⁷⁸ tn Or “speaking about.”

[24:25]  ⁷⁹ tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ⁸⁰ sn See the note on Felix in 23:26.

[24:25]  ⁸¹ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁸² tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[24:2]  ⁸³ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁸⁴ tn Or “began to bring charges, saying.”

[24:2]  ⁸⁵ tn Grk “experienced much peace.”

[24:2]  ⁸⁶ tn Grk “through you” (“rule” is implied).

[24:2]  ⁸⁷ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ⁸⁸ tn Or “being made for this people.”

[24:2]  ⁸⁹ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[4:7]  ⁹⁰ tn See the note on “fellow slave” in 1:7.

[4:7]  ⁹¹ tn Grk “all things according to me.”

[1:4]  ⁹² tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ⁹³ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁹⁴ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁹⁵ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:10]  ⁹⁶ 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]  ⁹⁷ 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.”