Roma 15:5

15:5 Now may the God of endurance and comfort give you unity with one another ¹  in accordance with Christ Jesus,

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ²  so that you may abound in hope by the power of the Holy Spirit.

Roma 15:33

15:33 Now may the God of peace be with all of you. Amen. ³ 

Roma 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ⁴  of the church in Cenchrea,

Kolose 1:1-2

Salutation

1:1 From Paul, ⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁶  brothers and sisters ⁷  in Christ, at Colossae. Grace and peace to you ⁸  from God our Father! ⁹ 

Kolose 1:19

1:19 For God ¹⁰  was pleased to have all his ¹¹  fullness dwell ¹²  in the Son ¹³ 

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 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Filipi 3:16

3:16 Nevertheless, let us live up to the standard ¹⁴  that we have already attained. ¹⁵ 

Ibrani 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 5:10

Covetousness

5:10 The one who loves money ¹⁶  will never be satisfied with money, ¹⁷ 

he who loves wealth ¹⁸  will never be satisfied ¹⁹  with his ²⁰  income.

This also is futile.

[15:5]  ¹ tn Grk “grant you to think the same among one another.”

[15:13]  ² tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:33]  ³ tc Some mss lack the word “Amen” here, one of them (Ì⁴⁶) also inserting 16:25-27 at this point. See the tc note at 16:25 for more information.

[16:1]  ⁴ 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.

[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.

[1:2]  ⁶ 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]  ⁷ 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]  ⁸ tn Or “Grace to you and peace.”

[1:2]  ⁹ 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.

[1:19]  ¹⁰ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ¹¹ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ¹² tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ¹³ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[3:16]  ¹⁴ tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א² D² Ψ 075 Ï), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tw autw, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in Ì^16,46 א* A B I^vid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.

[3:16]  ¹⁵ tn Grk “Nevertheless, to what we have attained, to the same hold fast.”

[5:10]  ¹⁶ tn Heb “silver.” The Hebrew term כֶּסֶף (kesef, “silver”) refers to “money” (HALOT 490–91 s.v. כֶּסֶף 3). It is a synecdoche of specific (i.e., silver) for the general (i.e., money); see E. W. Bullinger, Figures of Speech, 625-29.

[5:10]  ¹⁷ sn The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.

[5:10]  ¹⁸ tn The term הָמוֹן (hamon, “abundance; wealth”) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. הָמוֹן 1–6). Here, it refers to abundant wealth (related to “pomp”); cf. HALOT 250 s.v. הָמוֹן 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16).

[5:10]  ¹⁹ tn The phrase “will never be satisfied” does not appear in the Hebrew text, but is supplied in the translation for clarity. Note the previous line.

[5:10]  ²⁰ tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.