Acts 20:22-23

20:22 And now, ¹  compelled ²  by the Spirit, I am going to Jerusalem ³  without knowing what will happen to me there, ⁴  20:23 except ⁵  that the Holy Spirit warns ⁶  me in town after town ⁷  that ⁸  imprisonment ⁹  and persecutions ¹⁰  are waiting for me.

Acts 21:11

21:11 He came ¹¹  to us, took ¹²  Paul’s belt, ¹³  tied ¹⁴  his own hands and feet with it, ¹⁵  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ¹⁶  to the Gentiles.’”

Isaiah 33:1

The Lord Will Restore Zion

33:1 The destroyer is as good as dead, ¹⁷ 

you who have not been destroyed!

The deceitful one is as good as dead, ¹⁸ 

the one whom others have not deceived!

When you are through destroying, you will be destroyed;

when you finish ¹⁹  deceiving, others will deceive you!

Matthew 10:21-25

10:21 “Brother ²⁰  will hand over brother to death, and a father his child. Children will rise against ²¹  parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved. 10:23 Whenever ²²  they persecute you in one place, ²³  flee to another. I tell you the truth, ²⁴  you will not finish going through all the towns ²⁵  of Israel before the Son of Man comes.

10:24 “A disciple is not greater than his teacher, nor a slave ²⁶  greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

John 15:20

15:20 Remember what ²⁷  I told you, ‘A slave ²⁸  is not greater than his master.’ ²⁹  If they persecuted me, they will also persecute you. If they obeyed ³⁰  my word, they will obey ³¹  yours too.

John 16:1-4

16:1 “I have told you all these things so that you will not fall away. ³²  16:2 They will put you out of ³³  the synagogue, ³⁴  yet a time ³⁵  is coming when the one who kills you will think he is offering service to God. ³⁶  16:3 They ³⁷  will do these things because they have not known the Father or me. ³⁸  16:4 But I have told you these things ³⁹  so that when their time ⁴⁰  comes, you will remember that I told you about them. ⁴¹ 

“I did not tell you these things from the beginning because I was with you. ⁴² 

John 16:1

16:1 “I have told you all these things so that you will not fall away. ⁴³ 

Colossians 4:9-13

4:9 I sent him ⁴⁴  with Onesimus, the faithful and dear brother, who is one of you. ⁴⁵  They will tell ⁴⁶  you about everything here.

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ⁴⁷  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ⁴⁸  of Christ, ⁴⁹  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ⁵⁰  in all the will of God. 4:13 For I can testify that he has worked hard ⁵¹  for you and for those in Laodicea and Hierapolis.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 1:23-27

1:23 if indeed you remain in the faith, established and firm, ⁵²  without shifting ⁵³  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ⁵⁴  from God – given to me for you – in order to complete ⁵⁵  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ⁵⁶  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 1:2

1:2 to the saints, the faithful ⁵⁷  brothers and sisters ⁵⁸  in Christ, at Colossae. Grace and peace to you ⁵⁹  from God our Father! ⁶⁰ 

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ⁶¹  in the saints’ ⁶²  inheritance in the light.

Colossians 2:9-10

2:9 For in him all the fullness of deity lives ⁶³  in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority.

Colossians 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ⁶⁴  or free, but Christ is all and in all.

[20:22]  ¹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ² tn Grk “bound.”

[20:22]  ³ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ⁴ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[20:23]  ⁵ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ⁶ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ⁷ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ⁸ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ⁹ tn Grk “bonds.”

[20:23]  ¹⁰ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[21:11]  ¹¹ tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹² tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹³ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ¹⁴ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁵ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ¹⁶ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[33:1]  ¹⁷ tn Heb “Woe [to] the destroyer.”

[33:1]  ¹⁸ tn Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.

[33:1]  ¹⁹ tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsa^a in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.”

[10:21]  ²⁰ tn Here δέ (de) has not been translated.

[10:21]  ²¹ tn Or “will rebel against.”

[10:23]  ²² tn Here δέ (de) has not been translated.

[10:23]  ²³ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ²⁴ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ²⁵ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[10:24]  ²⁶ tn See the note on the word “slave” in 8:9.

[15:20]  ²⁷ tn Grk “Remember the word that I said to you.”

[15:20]  ²⁸ tn See the note on the word “slaves” in 4:51.

[15:20]  ²⁹ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ³⁰ tn Or “if they kept.”

[15:20]  ³¹ tn Or “they will keep.”

[16:1]  ³² tn Grk “so that you will not be caused to stumble.”

[16:2]  ³³ tn Or “expel you from.”

[16:2]  ³⁴ sn See the note on synagogue in 6:59.

[16:2]  ³⁵ tn Grk “an hour.”

[16:2]  ³⁶ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:3]  ³⁷ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:3]  ³⁸ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[16:4]  ³⁹ tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.

[16:4]  ⁴⁰ tn Grk “their hour.”

[16:4]  ⁴¹ tn The words “about them” are not in the Greek text, but are implied.

[16:4]  ⁴² sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.

[16:1]  ⁴³ tn Grk “so that you will not be caused to stumble.”

[4:9]  ⁴⁴ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ⁴⁵ tn Grk “is of you.”

[4:9]  ⁴⁶ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[4:11]  ⁴⁷ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[4:12]  ⁴⁸ tn See the note on “fellow slave” in 1:7.

[4:12]  ⁴⁹ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ⁵⁰ tn Or “filled.”

[4:13]  ⁵¹ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[1:23]  ⁵² tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁵³ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ⁵⁴ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁵⁵ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:27]  ⁵⁶ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:2]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Or “Grace to you and peace.”

[1:2]  ⁶⁰ 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.

[1:12]  ⁶¹ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁶² tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:9]  ⁶³ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[3:11]  ⁶⁴ tn See the note on “fellow slave” in 1:7.