Colossians 2:8

2:8 Be careful not to allow anyone to captivate you ¹  through an empty, deceitful philosophy ²  that is according to human traditions and the elemental spirits ³  of the world, and not according to Christ.

Colossians 2:18

2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths ⁴  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. ⁵ 

Matthew 24:4

24:4 Jesus answered them, ⁶  “Watch out ⁷  that no one misleads you.

Matthew 24:24

24:24 For false messiahs ⁸  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Mark 13:22

13:22 For false messiahs ⁹  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Acts 20:30

20:30 Even from among your own group ¹⁰  men ¹¹  will arise, teaching perversions of the truth ¹²  to draw the disciples away after them.

Romans 16:18-19

16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ¹³  of the naive. 16:19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil.

Romans 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁴  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Colossians 1:11-13

1:11 being strengthened with all power according to his glorious might for the display of ¹⁵  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ¹⁶  in the saints’ ¹⁷  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁸ 

Galatians 2:4

2:4 Now this matter arose ¹⁹  because of the false brothers with false pretenses ²⁰  who slipped in unnoticed to spy on ²¹  our freedom that we have in Christ Jesus, to make us slaves. ²² 

Ephesians 4:14

4:14 So ²³  we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. ²⁴ 

Ephesians 5:6

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ²⁵ 

Ephesians 5:2

5:2 and live ²⁶  in love, just as Christ also loved us ²⁷  and gave himself for us, a sacrificial and fragrant offering ²⁸  to God.

Ephesians 2:9-11

2:9 it is not from ²⁹  works, so that no one can boast. ³⁰  2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ³¹ 

New Life Corporately

2:11 Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body ³²  by human hands –

Ephesians 2:1

New Life Individually

2:1 And although you were ³³  dead ³⁴  in your transgressions and sins,

Ephesians 4:1-2

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ³⁵  urge you to live ³⁶  worthily of the calling with which you have been called, ³⁷  4:2 with all humility and gentleness, ³⁸  with patience, bearing with ³⁹  one another in love,

Ephesians 4:2

4:2 with all humility and gentleness, ⁴⁰  with patience, bearing with ⁴¹  one another in love,

Ephesians 2:16

2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ⁴² 

Ephesians 3:13

3:13 For this reason I ask you ⁴³  not to lose heart because of what I am suffering for you, ⁴⁴  which ⁴⁵  is your glory. ⁴⁶ 

Titus 1:10-11

1:10 For there are many ⁴⁷  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ⁴⁸  1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:1

Salutation

1:1 From Paul, ⁴⁹  a slave ⁵⁰  of God and apostle of Jesus Christ, to further the faith ⁵¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 2:1-3

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵²  sound teaching. 2:2 Older men are to be temperate, dignified, self-controlled, ⁵³  sound in faith, in love, and in endurance. ⁵⁴  2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵⁵  sound teaching.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵⁶  sound teaching.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵⁷  sound teaching.

Titus 1:1-2

Salutation

1:1 From Paul, ⁵⁸  a slave ⁵⁹  of God and apostle of Jesus Christ, to further the faith ⁶⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁶¹ 

Titus 1:7

1:7 For the overseer ⁶²  must be blameless as one entrusted with God’s work, ⁶³  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Revelation 12:9

12:9 So ⁶⁴  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

Revelation 13:8

13:8 and all those who live on the earth will worship the beast, ⁶⁵  everyone whose name has not been written since the foundation of the world ⁶⁶  in the book of life belonging to the Lamb who was killed. ⁶⁷ 

Revelation 20:3

20:3 The angel ⁶⁸  then ⁶⁹  threw him into the abyss and locked ⁷⁰  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

Revelation 20:8

20:8 and will go out to deceive ⁷¹  the nations at the four corners of the earth, Gog and Magog, ⁷²  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁷³ 

[2:8]  ¹ tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”

[2:8]  ² tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.

[2:8]  ³ tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

[2:18]  ⁴ tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.

[2:18]  ⁵ tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.

[24:4]  ⁶ tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[24:4]  ⁷ tn Or “Be on guard.”

[24:24]  ⁸ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[13:22]  ⁹ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:30]  ¹⁰ tn Grk “from among yourselves.”

[20:30]  ¹¹ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹² tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[16:18]  ¹³ tn Grk “hearts.”

[1:3]  ¹⁴ 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).

[1:11]  ¹⁵ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ¹⁶ 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]  ¹⁷ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ¹⁸ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[2:4]  ¹⁹ tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ²⁰ tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ²¹ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ²² tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.

[4:14]  ²³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ²⁴ tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.

[5:6]  ²⁵ sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.

[5:2]  ²⁶ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ²⁷ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ²⁸ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[2:9]  ²⁹ tn Or “not as a result of.”

[2:9]  ³⁰ tn Grk “lest anyone should boast.”

[2:10]  ³¹ tn Grk “so that we might walk in them” (or “by them”).

[2:11]  ³² tn Grk “in the flesh.”

[2:1]  ³³ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ³⁴ 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.

[4:1]  ³⁵ tn Grk “prisoner in the Lord.”

[4:1]  ³⁶ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ³⁷ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[4:2]  ³⁸ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ³⁹ tn Or “putting up with”; or “forbearing.”

[4:2]  ⁴⁰ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ⁴¹ tn Or “putting up with”; or “forbearing.”

[2:16]  ⁴² tn Grk “by killing the hostility in himself.”

[3:13]  ⁴³ tn Grk “I ask.” No direct object is given in Greek, leaving room for the possibility that either “God” (since the verb is often associated with prayer) or “you” is in view.

[3:13]  ⁴⁴ tn Grk “my trials on your behalf.”

[3:13]  ⁴⁵ sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “which” is attracted to the predicate nominative “glory” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.

[3:13]  ⁴⁶ tn Or “Or who is your glory?” The relative pronoun ἥτις (Jhti"), if divided differently, would become ἤ τίς (h ti"). Since there were no word breaks in the original mss, either word division is possible. The force of the question would be that for the readers to become discouraged over Paul’s imprisonment would mean that they were no longer trusting in God’s sovereignty.

[1:10]  ⁴⁷ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ⁴⁸ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:1]  ⁴⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁵¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:1]  ⁵² tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:2]  ⁵³ tn Or “sensible.”

[2:2]  ⁵⁴ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

[2:1]  ⁵⁵ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:1]  ⁵⁶ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:1]  ⁵⁷ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:1]  ⁵⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵⁹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁶⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁶¹ tn Grk “before eternal ages.”

[1:7]  ⁶² sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁶³ tn Grk “as God’s steward.”

[12:9]  ⁶⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[13:8]  ⁶⁵ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁶⁶ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁶⁷ tn Or “slaughtered”; traditionally, “slain.”

[20:3]  ⁶⁸ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ⁷⁰ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:8]  ⁷¹ tn Or “mislead.”

[20:8]  ⁷² sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁷³ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).