Acts 14:27

14:27 When they arrived and gathered the church together, they reported ¹  all the things God ²  had done with them, and that he had opened a door ³  of faith for the Gentiles.

Acts 14:2

14:2 But the Jews who refused to believe ⁴  stirred up the Gentiles and poisoned their minds ⁵  against the brothers.

Colossians 2:12

2:12 Having been buried with him in baptism, you also have been raised with him through your ⁶  faith in the power ⁷  of God who raised him from the dead.

Colossians 4:3

4:3 At the same time pray ⁸  for us too, that ⁹  God may open a door for the message ¹⁰  so that we may proclaim ¹¹  the mystery of Christ, for which I am in chains. ¹² 

Revelation 3:7-8

To the Church in Philadelphia

3:7 “To ¹³  the angel of the church in Philadelphia write the following: ¹⁴ 

“This is the solemn pronouncement of ¹⁵  the Holy One, the True One, who holds the key of David, who opens doors ¹⁶  no one can shut, and shuts doors ¹⁷  no one can open: 3:8 ‘I know your deeds. (Look! I have put ¹⁸  in front of you an open door that no one can shut.) ¹⁹  I know ²⁰  that you have little strength, ²¹  but ²²  you have obeyed ²³  my word and have not denied my name.

[14:27]  ¹ tn Or “announced.”

[14:27]  ² sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ³ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[14:2]  ⁴ tn Or “who would not believe.”

[14:2]  ⁵ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[2:12]  ⁶ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ⁷ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[4:3]  ⁸ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ⁹ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ¹⁰ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ¹¹ tn Or “so that we may speak.”

[4:3]  ¹² tn Or “in prison.”

[3:7]  ¹³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ¹⁴ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ¹⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ¹⁶ tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ¹⁷ tn See the note on the word “door” earlier in this verse.

[3:8]  ¹⁸ tn Grk “I have given.”

[3:8]  ¹⁹ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ²⁰ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ²¹ tn Or “little power.”

[3:8]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ²³ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.