Discovery BoxExodus 3:17
Context3:17 and I have promised 1 that I will bring you up out of the affliction of Egypt to the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites, 2 to a land flowing with milk and honey.”’
Psalms 125:3
Context125:3 Indeed, 3 the scepter of a wicked king 4 will not settle 5
upon the allotted land of the godly.
Otherwise the godly might
do what is wrong. 6
Daniel 3:17
Context3:17 If 7 our God whom we are serving exists, 8 he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.
Luke 22:32
Context22:32 but I have prayed for you, Simon, 9 that your faith may not fail. 10 When 11 you have turned back, 12 strengthen 13 your brothers.”
John 10:28-30
Context10:28 I give 14 them eternal life, and they will never perish; 15 no one will snatch 16 them from my hand. 10:29 My Father, who has given them to me, is greater than all, 17 and no one can snatch 18 them from my Father’s hand. 10:30 The Father and I 19 are one.” 20
Romans 8:28-39
Context8:28 And we know that all things work together 21 for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son 22 would be the firstborn among many brothers and sisters. 23 8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.
8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who 24 did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things? 8:33 Who will bring any charge against God’s elect? 25 It is God who justifies. 8:34 Who is the one who will condemn? Christ 26 is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? 27 8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” 28 8:37 No, in all these things we have complete victory 29 through him 30 who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, 31 nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.
Romans 8:2
Context8:2 For the law of the life-giving Spirit 32 in Christ Jesus has set you 33 free from the law of sin and death.
Colossians 1:10
Context1:10 so that you may live 34 worthily of the Lord and please him in all respects 35 – bearing fruit in every good deed, growing in the knowledge of God,
Colossians 1:8-10
Context1:8 who also told us of your love in the Spirit.
1:9 For this reason we also, from the day we heard about you, 36 have not ceased praying for you and asking God 37 to fill 38 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 39 worthily of the Lord and please him in all respects 40 – bearing fruit in every good deed, growing in the knowledge of God,
Colossians 1:2
Context1:2 to the saints, the faithful 41 brothers and sisters 42 in Christ, at Colossae. Grace and peace to you 43 from God our Father! 44
Colossians 4:18
Context4:18 I, Paul, write this greeting by my own hand. 45 Remember my chains. 46 Grace be with you. 47
Colossians 4:1
Context4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.
Colossians 1:5
Context1:5 Your faith and love have arisen 48 from the hope laid up 49 for you in heaven, which you have heard about in the message of truth, the gospel 50
Colossians 1:2
Context1:2 to the saints, the faithful 51 brothers and sisters 52 in Christ, at Colossae. Grace and peace to you 53 from God our Father! 54
Colossians 2:9
Context2:9 For in him all the fullness of deity lives 55 in bodily form,
[3:17] 2 tn See the note on this list in 3:8.
[125:3] 4 tn Heb “a scepter of wickedness.” The “scepter” symbolizes royal authority; when collocated with “wickedness” the phrase refers to an oppressive foreign conqueror.
[125:3] 6 tn Heb “so that the godly might not stretch out their hands in wrongdoing.” A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules.
[3:17] 7 tc The ancient versions typically avoid the conditional element of v. 17.
[3:17] 8 tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.
[22:32] 9 sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.
[22:32] 10 sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
[22:32] 11 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:32] 12 tn Or “turned around.”
[22:32] 13 sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.
[10:28] 14 tn Grk “And I give.”
[10:28] 15 tn Or “will never die” or “will never be lost.”
[10:28] 16 tn Or “no one will seize.”
[10:29] 17 tn Or “is superior to all.”
[10:29] 18 tn Or “no one can seize.”
[10:30] 19 tn Grk “I and the Father.” The order has been reversed to reflect English style.
[10:30] 20 tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).
[8:28] 21 tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
[8:29] 22 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
[8:29] 23 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[8:32] 24 tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”
[8:33] 25 sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).
[8:34] 26 tc ‡ A number of significant and early witnesses, along with several others (Ì46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA27 has the word in brackets, indicating doubt as to its authenticity.
[8:35] 27 tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).
[8:36] 28 sn A quotation from Ps 44:22.
[8:37] 29 tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”
[8:37] 30 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
[8:38] 31 tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).
[8:2] 32 tn Grk “for the law of the Spirit of life.”
[8:2] 33 tc Most
[1:10] 34 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 35 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
[1:9] 36 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] 37 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] 38 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.
[1:10] 39 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 40 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
[1:2] 41 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] 42 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] 43 tn Or “Grace to you and peace.”
[1:2] 44 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
[4:18] 45 tn Grk “the greeting by my hand, of Paul.”
[4:18] 46 tn Or “my imprisonment.”
[4:18] 47 tc Most witnesses, including a few important ones (א2 D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.
[1:5] 48 tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.
[1:5] 49 tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.
[1:5] 50 tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.
[1:2] 51 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] 52 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] 53 tn Or “Grace to you and peace.”
[1:2] 54 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
[2:9] 55 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.
