Exodus 26:1

The Tabernacle

26:1 ¹ “The tabernacle itself ²  you are to make with ³  ten curtains of fine twisted linen and blue and purple and scarlet; ⁴  you are to make them with ⁵  cherubim that are the work of an artistic designer.

Acts 19:6

19:6 and when Paul placed ⁶  his hands on them, the Holy Spirit came ⁷  upon them, and they began to speak ⁸  in tongues and to prophesy. ⁹ 

Acts 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ¹⁰  entered ¹¹  the synagogue ¹²  and spoke out fearlessly ¹³  for three months, addressing ¹⁴  and convincing ¹⁵  them about the kingdom of God. ¹⁶ 

Acts 19:1

Disciples of John the Baptist at Ephesus

19:1 While ¹⁷  Apollos was in Corinth, ¹⁸  Paul went through the inland ¹⁹  regions ²⁰  and came to Ephesus. ²¹  He ²²  found some disciples there ²³ 

Colossians 1:5

1:5 Your faith and love have arisen ²⁴  from the hope laid up ²⁵  for you in heaven, which you have heard about in the message of truth, the gospel ²⁶ 

Colossians 1:7

1:7 You learned the gospel ²⁷  from Epaphras, our dear fellow slave ²⁸  – a ²⁹  faithful minister of Christ on our ³⁰  behalf –

Colossians 1:4

1:4 since ³¹  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:8

1:8 who also told us of your love in the Spirit.

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ³²  in the saints’ ³³  inheritance in the light.

Galatians 3:2

3:2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law ³⁴  or by believing what you heard? ³⁵ 

Galatians 3:5

3:5 Does God then give ³⁶  you the Spirit and work miracles among you by your doing the works of the law ³⁷  or by your believing what you heard? ³⁸ 

Galatians 3:1

Justification by Law or by Faith?

3:1 You ³⁹  foolish Galatians! Who has cast a spell ⁴⁰  on you? Before your eyes Jesus Christ was vividly portrayed ⁴¹  as crucified!

Galatians 3:15

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ⁴²  I offer an example from everyday life: ⁴³  When a covenant ⁴⁴  has been ratified, ⁴⁵  even though it is only a human contract, no one can set it aside or add anything to it.

Galatians 4:16

4:16 So then, have I become your enemy by telling you the truth? ⁴⁶ 

Galatians 4:2

4:2 But he is under guardians ⁴⁷  and managers until the date set by his ⁴⁸  father.

Galatians 2:15

Jews and Gentiles are Justified by Faith

2:15 We are Jews by birth ⁴⁹  and not Gentile sinners, ⁵⁰ 

[26:1]  ¹ sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.

[26:1]  ² tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.

[26:1]  ³ tn This is for the adverbial accusative explaining how the dwelling place is to be made.

[26:1]  ⁴ sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.

[26:1]  ⁵ tn The construction is difficult in this line because of the word order. “Cherubim” is an adverbial accusative explaining how they were to make the curtains. And מַעֲשֵׂה חֹשֵׁב (ma’aseh khoshev) means literally “work of a designer”; it is in apposition to “cherubim.” The Hebrew participle means “designer” or “deviser” so that one could render this “of artistic designs in weaving” (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to “artistic weavers” (Exodus, 789).

[19:6]  ⁶ tn Or “laid.”

[19:6]  ⁷ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ⁸ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁹ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:8]  ¹⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ¹¹ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ¹² sn See the note on synagogue in 6:9.

[19:8]  ¹³ tn Or “boldly.”

[19:8]  ¹⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. 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.

[19:8]  ¹⁵ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ¹⁶ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:1]  ¹⁷ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ¹⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ¹⁹ tn Or “interior.”

[19:1]  ²⁰ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ²¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ²² tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ²³ tn The word “there” is not in the Greek text but is implied.

[1:5]  ²⁴ 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]  ²⁵ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ²⁶ 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.

[1:7]  ²⁷ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ²⁸ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος 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.

[1:7]  ²⁹ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ³⁰ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:4]  ³¹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:12]  ³² 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]  ³³ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[3:2]  ³⁴ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ³⁵ tn Grk “by [the] hearing of faith.”

[3:5]  ³⁶ tn Or “provide.”

[3:5]  ³⁷ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ³⁸ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[3:1]  ³⁹ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ⁴⁰ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ⁴¹ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[3:15]  ⁴² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:15]  ⁴³ tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ⁴⁴ tn The same Greek word, διαθήκη (diaqhkh), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.

[3:15]  ⁴⁵ tn Or “has been put into effect.”

[4:16]  ⁴⁶ tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).

[4:2]  ⁴⁷ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ⁴⁸ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[2:15]  ⁴⁹ tn Grk “by nature.”

[2:15]  ⁵⁰ tn Grk “and not sinners from among the Gentiles.”