Galatians 5:10

5:10 I am confident ¹  in the Lord that you will accept no other view. ²  But the one who is confusing ³  you will pay the penalty, ⁴  whoever he may be.

Galatians 5:12

5:12 I wish those agitators ⁵  would go so far as to ⁶  castrate themselves! ⁷ 

Acts 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ⁸  and began to teach the brothers, “Unless you are circumcised ⁹  according to the custom of Moses, you cannot be saved.”

Acts 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ¹⁰  you, upsetting ¹¹  your minds ¹²  by what they said, ¹³ 

Acts 20:30

20:30 Even from among your own group ¹⁴  men ¹⁵  will arise, teaching perversions of the truth ¹⁶  to draw the disciples away after them.

Acts 20:2

20:2 After he had gone through those regions ¹⁷  and spoken many words of encouragement ¹⁸  to the believers there, ¹⁹  he came to Greece, ²⁰ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²¹ 

Colossians 1:17

1:17 He himself is before all things and all things are held together ²²  in him.

Colossians 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Colossians 1:1

Salutation

1:1 From Paul, ²³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

[5:10]  ¹ tn The verb translated “I am confident” (πέποιθα, pepoiqa) comes from the same root in Greek as the words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8.

[5:10]  ² tn Grk “that you will think nothing otherwise.”

[5:10]  ³ tn Or “is stirring you up”; Grk “is troubling you.” In context Paul is referring to the confusion and turmoil caused by those who insist that Gentile converts to Christianity must observe the Mosaic law.

[5:10]  ⁴ tn Or “will suffer condemnation” (L&N 90.80); Grk “will bear his judgment.” The translation “must pay the penalty” is given as an explanatory gloss on the phrase by BDAG 171 s.v. βαστάζω 2.b.β.

[5:12]  ⁵ tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.

[5:12]  ⁶ tn Grk “would even.”

[5:12]  ⁷ tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.

[15:1]  ⁸ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁹ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:24]  ¹⁰ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ¹¹ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ¹² tn Grk “souls.”

[15:24]  ¹³ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[20:30]  ¹⁴ tn Grk “from among yourselves.”

[20:30]  ¹⁵ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹⁶ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:2]  ¹⁷ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ¹⁸ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ¹⁹ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ²⁰ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[1:13]  ²¹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:17]  ²² tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

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