Ezekiel 13:11-16

13:11 Tell the ones who coat it with whitewash that it will fall. When there is a deluge of rain, hailstones ¹  will fall and a violent wind will break out. ²  13:12 When the wall has collapsed, people will ask you, “Where is the whitewash you coated it with?”

13:13 “‘Therefore this is what the sovereign Lord says: In my rage I will make a violent wind break out. In my anger there will be a deluge of rain and hailstones in destructive fury. 13:14 I will break down the wall you coated with whitewash and knock it to the ground so that its foundation is exposed. When it falls you will be destroyed beneath it, ³  and you will know that I am the Lord. 13:15 I will vent my rage against the wall, and against those who coated it with whitewash. Then I will say to you, “The wall is no more and those who whitewashed it are no more – 13:16 those prophets of Israel who would prophesy about Jerusalem ⁴  and would see visions of peace for it, when there was no peace,” declares the sovereign Lord.’

Malachi 3:3

3:3 He will act like a refiner and purifier of silver and will cleanse the Levites and refine them like gold and silver. Then they will offer the Lord a proper offering.

Acts 14:22

14:22 They strengthened ⁵  the souls of the disciples and encouraged them to continue ⁶  in the faith, saying, “We must enter the kingdom ⁷  of God through many persecutions.” ⁸ 

Acts 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁹  when Paul and Barnabas ¹⁰  went into the Jewish synagogue ¹¹  and spoke in such a way that a large group ¹²  of both Jews and Greeks believed.

Colossians 3:13-15

3:13 bearing with one another and forgiving ¹³  one another, if someone happens to have ¹⁴  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ¹⁵  3:14 And to all these ¹⁶  virtues ¹⁷  add ¹⁸  love, which is the perfect bond. ¹⁹  3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ²⁰  to this peace), and be thankful.

James 1:12

1:12 Happy is the one ²¹  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ²²  promised to those who love him.

James 1:1

Salutation

1:1 From James, ²³  a slave ²⁴  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ²⁵  Greetings!

James 1:7

1:7 For that person must not suppose that he will receive anything from the Lord,

[13:11]  ¹ tn Heb “and you, O hailstones.”

[13:11]  ² sn A violent wind will break out. God’s judgments are frequently described in storm imagery (Pss 18:7-15; 77:17-18; 83:15; Isa 28:17; 30:30; Jer 23:19; 30:23).

[13:14]  ³ tn Or “within it,” referring to the city of Jerusalem.

[13:16]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:22]  ⁵ 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]  ⁶ 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]  ⁷ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁸ tn Or “sufferings.”

[14:1]  ⁹ sn Iconium. See the note in 13:51.

[14:1]  ¹⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹¹ sn See the note on synagogue in 6:9.

[14:1]  ¹² tn Or “that a large crowd.”

[3:13]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.

[3:14]  ¹⁶ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ¹⁷ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ¹⁸ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ¹⁹ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[3:15]  ²⁰ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[1:12]  ²¹ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ²² tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[1:1]  ²³ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁴ 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]  ²⁵ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.