Discovery BoxEphesians 5:1
Context5:1 Therefore, be 1 imitators of God as dearly loved children
Genesis 50:17-18
Context50:17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. 2 50:18 Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.”
Matthew 6:12
Context6:12 and forgive us our debts, as we ourselves 3 have forgiven our debtors.
Matthew 6:14-15
Context6:14 “For if you forgive others 4 their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.
Matthew 18:21-35
Context18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother 5 who sins against me? As many as seven times?” 18:22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times! 6
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 7 18:24 As 8 he began settling his accounts, a man who owed ten thousand talents 9 was brought to him. 18:25 Because 10 he was not able to repay it, 11 the lord ordered him to be sold, along with 12 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 13 before him, saying, 14 ‘Be patient with me, and I will repay you everything.’ 18:27 The lord had compassion on that slave and released him, and forgave him the debt. 18:28 After 15 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 16 So 17 he grabbed him by the throat and started to choke him, 18 saying, ‘Pay back what you owe me!’ 19 18:29 Then his fellow slave threw himself down and begged him, 20 ‘Be patient with me, and I will repay you.’ 18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 18:31 When 21 his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 18:32 Then his lord called the first slave 22 and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 18:34 And in anger his lord turned him over to the prison guards to torture him 23 until he repaid all he owed. 18:35 So also my heavenly Father will do to you, if each of you does not forgive your 24 brother 25 from your heart.”
Mark 11:25-26
Context11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will 26 also forgive you your sins.” 11:26 [[EMPTY]] 27
Luke 6:37
Context6:37 “Do 28 not judge, 29 and you will not be judged; 30 do not condemn, and you will not be condemned; forgive, 31 and you will be forgiven.
Luke 11:4
Context11:4 and forgive us our sins,
for we also forgive everyone who sins 32 against us.
And do not lead us into temptation.” 33
Luke 17:4
Context17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive 34 him.”
Romans 12:20-21
Context12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. 35 12:21 Do not be overcome by evil, but overcome evil with good.
Romans 12:2
Context12:2 Do not be conformed 36 to this present world, 37 but be transformed by the renewing of your mind, so that you may test and approve 38 what is the will of God – what is good and well-pleasing and perfect.
Colossians 2:7
Context2:7 rooted 39 and built up in him and firm 40 in your 41 faith just as you were taught, and overflowing with thankfulness.
Colossians 2:10
Context2:10 and you have been filled in him, who is the head over every ruler and authority.
Colossians 3:12-13
Context3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, 42 kindness, humility, gentleness, and patience, 3:13 bearing with one another and forgiving 43 one another, if someone happens to have 44 a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. 45
Colossians 3:1
Context3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.
Colossians 3:8-9
Context3:8 But now, put off all such things 46 as anger, rage, malice, slander, abusive language from your mouth. 3:9 Do not lie to one another since you have put off the old man with its practices
Colossians 3:1
Context3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.
Colossians 1:9
Context1:9 For this reason we also, from the day we heard about you, 47 have not ceased praying for you and asking God 48 to fill 49 you with the knowledge of his will in all spiritual wisdom and understanding,
Colossians 2:12
Context2:12 Having been buried with him in baptism, you also have been raised with him through your 50 faith in the power 51 of God who raised him from the dead.
[50:17] 2 tn Heb “and Joseph wept when they spoke to him.”
[6:12] 3 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
[6:14] 4 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”
[18:21] 5 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[18:22] 6 tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.
[18:23] 7 tn See the note on the word “slave” in 8:9.
[18:24] 8 tn Here δέ (de) has not been translated.
[18:24] 9 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”
[18:25] 10 tn Here δέ (de) has not been translated.
[18:25] 11 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:25] 12 tn Grk “and his wife.”
[18:26] 13 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
[18:26] 14 tc The majority of
[18:28] 15 tn Here δέ (de) has not been translated.
[18:28] 16 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
[18:28] 17 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 18 tn Grk “and he grabbed him and started choking him.”
[18:28] 19 tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:29] 20 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[18:31] 21 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
[18:32] 22 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[18:34] 23 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
[18:35] 24 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
[18:35] 25 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[11:25] 26 tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.
[11:26] 27 tc A number of significant
[6:37] 28 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 29 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.
[6:37] 30 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
[6:37] 31 sn On forgive see Luke 11:4; 1 Pet 3:7.
[11:4] 32 tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
[11:4] 33 tc Most
[17:4] 34 sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.
[12:20] 35 sn A quotation from Prov 25:21-22.
[12:2] 36 tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.
[12:2] 37 tn Grk “to this age.”
[12:2] 38 sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”
[2:7] 39 tn Or “having been rooted.”
[2:7] 40 sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).
[2:7] 41 tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).
[3:12] 42 tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.
[3:13] 43 tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.
[3:13] 44 tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.
[3:13] 45 tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.
[3:8] 46 tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”
[1:9] 47 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 48 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 49 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
[2:12] 50 tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).
[2:12] 51 tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”
