2 Peter 1:14

1:14 since I know that my tabernacle will soon be removed, ¹  because ²  our Lord Jesus Christ revealed this to me. ³ 

2 Peter 1:2

1:2 May grace and peace be lavished on you ⁴  as you grow ⁵  in the rich knowledge ⁶  of God and of Jesus our Lord! ⁷ 

Colossians 1:1-4

Salutation

1:1 From Paul, ⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁹  brothers and sisters ¹⁰  in Christ, at Colossae. Grace and peace to you ¹¹  from God our Father! ¹² 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹³  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ¹⁴  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:8

1:8 who also told us of your love in the Spirit.

Hebrews 13:3

13:3 Remember those in prison as though you were in prison with them, ¹⁵  and those ill-treated as though you too felt their torment. ¹⁶ 

[1:14]  ¹ tn Grk “since I know that the removal of my tabernacle is [coming] soon.”

[1:14]  ² tn Grk “just as.”

[1:14]  ³ sn When the author says our Lord Jesus Christ revealed this to me, he is no doubt referring to the prophecy that is partially recorded in John 21:18-19.

[1:2]  ⁴ tn Grk “May grace and peace be multiplied to you.”

[1:2]  ⁵ tn The words “as you grow” are not in the Greek text, but seem to be implied.

[1:2]  ⁶ tn The word ἐπίγνωσις (epignwsis) could simply mean knowledge, but J. B. Mayor (Jude and Second Peter, 171-74) has suggested that it is often a fuller knowledge, especially in reference to things pertaining to spiritual truth. R. Bauckham (Jude, 2 Peter [WBC], 169-70) argues that it refers to the knowledge of God that is borne of conversion, but this is probably saying too much and is asking questions of the author that are foreign to his way of thinking. The term is used in 1:2, 3, 8; 2:20 (the verb form occurs twice, both in 2:21). In every instance it evidently involves being in the inner circle of those who connect to God, though it does not necessarily imply such a direct and relational knowledge of God for each individual within that circle. An analogy would be Judas Iscariot: Even though he was a disciple of the Lord, he was not converted.

[1:2]  ⁷ tn A comma properly belongs at the end of v. 2 instead of a period, since v. 3 is a continuation of the same sentence. With the optative in v. 2, the author has departed from Paul’s normal greeting (in which no verb is used), rendering the greeting a full-blown sentence. Nevertheless, this translation divides the verses up along thematic lines in spite of breaking up the sentence structure. For more explanation, see note on “power” in v. 3.

[1:1]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “Grace to you and peace.”

[1:2]  ¹² 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.

[1:3]  ¹³ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ¹⁴ 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).

[13:3]  ¹⁵ tn Grk “as being imprisoned together.”

[13:3]  ¹⁶ tn Or “since you too are vulnerable”; Grk “you also being in the body.”