Galatians 2:2

2:2 I went there ¹  because of ²  a revelation and presented ³  to them the gospel that I preach among the Gentiles. But I did so ⁴  only in a private meeting with the influential people, ⁵  to make sure that I was not running – or had not run ⁶  – in vain.

Galatians 2:9

2:9 and when James, Cephas, ⁷  and John, who had a reputation as ⁸  pillars, ⁹  recognized ¹⁰  the grace that had been given to me, they gave to Barnabas and me ¹¹  the right hand of fellowship, agreeing ¹²  that we would go to the Gentiles and they to the circumcised. ¹³ 

Galatians 6:3

6:3 For if anyone thinks he is something when he is nothing, he deceives himself.

Galatians 6:2

6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Colossians 1:5

1:5 Your faith and love have arisen ¹⁴  from the hope laid up ¹⁵  for you in heaven, which you have heard about in the message of truth, the gospel ¹⁶ 

Colossians 1:21-23

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁷  minds ¹⁸  as expressed through ¹⁹  your evil deeds, 1:22 but now he has reconciled you ²⁰  by his physical body through death to present you holy, without blemish, and blameless before him – 1:23 if indeed you remain in the faith, established and firm, ²¹  without shifting ²²  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²³  all patience and steadfastness, joyfully

Hebrews 13:7

13:7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith.

Hebrews 13:17

13:17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. ²⁴  Let them do this ²⁵  with joy and not with complaints, for this would be no advantage for you.

[2:2]  ¹ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ² tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ³ tn Or “set before them.”

[2:2]  ⁴ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ⁵ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ⁶ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:9]  ⁷ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ⁸ tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.

[2:9]  ⁹ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ¹⁰ tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.

[2:9]  ¹¹ tn Grk “me and Barnabas.”

[2:9]  ¹² tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.

[2:9]  ¹³ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[1:5]  ¹⁴ 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]  ¹⁵ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹⁶ 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.

[1:21]  ¹⁷ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹⁸ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ¹⁹ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:22]  ²⁰ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:23]  ²¹ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ²² tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:11]  ²³ 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.

[13:17]  ²⁴ tn Or “as ones who will give an account”; Grk “as giving an account.”

[13:17]  ²⁵ tn Grk “that they may do this.”