Acts 20:7

20:7 On the first day ¹  of the week, when we met ²  to break bread, Paul began to speak ³  to the people, and because he intended ⁴  to leave the next day, he extended ⁵  his message until midnight.

Acts 20:11

20:11 Then Paul ⁶  went back upstairs, ⁷  and after he had broken bread and eaten, he talked with them ⁸  a long time, until dawn. Then he left.

Acts 2:40

2:40 With many other words he testified ⁹  and exhorted them saying, “Save yourselves from this perverse ¹⁰  generation!”

Acts 14:22

14:22 They strengthened ¹¹  the souls of the disciples and encouraged them to continue ¹²  in the faith, saying, “We must enter the kingdom ¹³  of God through many persecutions.” ¹⁴ 

Acts 15:41

15:41 He passed through Syria and Cilicia, strengthening ¹⁵  the churches.

Colossians 1:28

1:28 We proclaim him by instructing ¹⁶  and teaching ¹⁷  all people ¹⁸  with all wisdom so that we may present every person mature ¹⁹  in Christ.

Colossians 1:1

Salutation

1:1 From Paul, ²⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:3

2:3 in whom are hidden all the treasures of wisdom and knowledge.

Colossians 2:11

2:11 In him you also were circumcised – not, however, ²¹  with a circumcision performed by human hands, but by the removal ²²  of the fleshly body, ²³  that is, ²⁴  through the circumcision done by Christ.

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

[20:7]  ¹ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ² tn Or “assembled.”

[20:7]  ³ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ⁴ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ⁵ tn Or “prolonged.”

[20:11]  ⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ⁷ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ⁸ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[2:40]  ⁹ tn Or “warned.”

[2:40]  ¹⁰ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[14:22]  ¹¹ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ¹² sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ¹³ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹⁴ tn Or “sufferings.”

[15:41]  ¹⁵ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[1:28]  ¹⁶ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ¹⁷ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ¹⁸ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ¹⁹ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

[1:1]  ²⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:11]  ²¹ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ²² tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ²³ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ²⁴ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.