Roma 5:5

5:5 And hope does not disappoint, because the love of God ¹  has been poured out ²  in our hearts through the Holy Spirit who was given to us.

Roma 8:26-27

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ³  but the Spirit himself intercedes for us with inexpressible groanings. 8:27 And he ⁴  who searches our hearts knows the mind of the Spirit, because the Spirit ⁵  intercedes on behalf of the saints according to God’s will.

Kisah Para Rasul 20:32

20:32 And now I entrust ⁶  you to God and to the message ⁷  of his grace. This message ⁸  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁹  them and saying farewell, ¹⁰  he left to go to Macedonia. ¹¹ 

Kolose 1:19

1:19 For God ¹²  was pleased to have all his ¹³  fullness dwell ¹⁴  in the Son ¹⁵ 

Efesus 2:18

2:18 so that ¹⁶  through him we both have access in one Spirit to the Father.

Efesus 2:22

2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Efesus 2:1

New Life Individually

2:1 And although you were ¹⁷  dead ¹⁸  in your transgressions and sins,

Efesus 5:23

5:23 because the husband is the head of the wife as also Christ is the head of the church – he himself being the savior of the body.

[5:5]  ¹ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ² sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[8:26]  ³ tn Or “for we do not know what we ought to pray for.”

[8:27]  ⁴ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ⁵ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[20:32]  ⁶ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ⁷ tn Grk “word.”

[20:32]  ⁸ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[20:1]  ⁹ tn Or “exhorting.”

[20:1]  ¹⁰ tn Or “and taking leave of them.”

[20:1]  ¹¹ sn Macedonia was the Roman province of Macedonia in Greece.

[1:19]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[2:18]  ¹⁶ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[2:1]  ¹⁷ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹⁸ 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.