Luke 22:32

22:32 but I have prayed for you, Simon, ¹  that your faith may not fail. ²  When ³  you have turned back, ⁴  strengthen ⁵  your brothers.”

Psalms 50:16-21

50:16 God says this to the evildoer: ⁶ 

“How can you declare my commands,

and talk about my covenant? ⁷ 

50:17 For you hate instruction

and reject my words. ⁸ 

50:18 When you see a thief, you join him; ⁹ 

you associate with men who are unfaithful to their wives. ¹⁰ 

50:19 You do damage with words, ¹¹ 

and use your tongue to deceive. ¹² 

50:20 You plot against your brother; ¹³ 

you slander your own brother. ¹⁴ 

50:21 When you did these things, I was silent, ¹⁵ 

so you thought I was exactly like you. ¹⁶ 

But now I will condemn ¹⁷  you

and state my case against you! ¹⁸ 

Psalms 51:9-13

51:9 Hide your face ¹⁹  from my sins!

Wipe away ²⁰  all my guilt!

51:10 Create for me a pure heart, O God! ²¹ 

Renew a resolute spirit within me! ²² 

51:11 Do not reject me! ²³ 

Do not take your Holy Spirit ²⁴  away from me! ²⁵ 

51:12 Let me again experience the joy of your deliverance!

Sustain me by giving me the desire to obey! ²⁶ 

51:13 Then I will teach ²⁷  rebels your merciful ways, ²⁸ 

and sinners will turn ²⁹  to you.

Proverbs 18:17

18:17 The first to state his case ³⁰  seems ³¹  right,

until his opponent ³²  begins to ³³  cross-examine him. ³⁴ 

Matthew 26:75

26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. ³⁵ 

Acts 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ³⁶  in the name of Jesus Christ ³⁷  for ³⁸  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ³⁹ 

Acts 9:9-20

9:9 For ⁴⁰  three days he could not see, and he neither ate nor drank anything. ⁴¹ 

9:10 Now there was a disciple in Damascus named Ananias. The ⁴²  Lord ⁴³  said to him in a vision, “Ananias,” and he replied, “Here I am, ⁴⁴  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ⁴⁵  and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision ⁴⁶  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, ⁴⁷  “Lord, I have heard from many people ⁴⁸  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ⁴⁹  all who call on your name!” ⁵⁰  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁵¹  to carry my name before Gentiles and kings and the people of Israel. ⁵²  9:16 For I will show him how much he must suffer for the sake of my name.” ⁵³  9:17 So Ananias departed and entered the house, placed ⁵⁴  his hands on Saul ⁵⁵  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁵⁶  has sent me so that you may see again and be filled with the Holy Spirit.” ⁵⁷  9:18 Immediately ⁵⁸  something like scales ⁵⁹  fell from his eyes, and he could see again. He ⁶⁰  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days ⁶¹  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ⁶²  saying, “This man is the Son of God.” ⁶³ 

Romans 2:1

The Condemnation of the Moralist

2:1 ⁶⁴ Therefore ⁶⁵  you are without excuse, ⁶⁶  whoever you are, ⁶⁷  when you judge someone else. ⁶⁸  For on whatever grounds ⁶⁹  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 2:21-29

2:21 therefore ⁷⁰  you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal? 2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor ⁷¹  idols, do you rob temples? 2:23 You who boast in the law dishonor God by transgressing the law! 2:24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.” ⁷² 

2:25 For circumcision ⁷³  has its value if you practice the law, but ⁷⁴  if you break the law, ⁷⁵  your circumcision has become uncircumcision. 2:26 Therefore if the uncircumcised man obeys ⁷⁶  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? 2:27 And will not the physically uncircumcised man ⁷⁷  who keeps the law judge you who, despite ⁷⁸  the written code ⁷⁹  and circumcision, transgress the law? 2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, 2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ⁸⁰  by the Spirit ⁸¹  and not by the written code. ⁸²  This person’s ⁸³  praise is not from people but from God.

Romans 2:2

2:2 Now we know that God’s judgment is in accordance with truth ⁸⁴  against those who practice such things.

Colossians 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁸⁵  from among the dead, so that he himself may become first in all things. ⁸⁶ 

Colossians 1:1

Salutation

1:1 From Paul, ⁸⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:10-12

2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, ⁸⁸  with a circumcision performed by human hands, but by the removal ⁸⁹  of the fleshly body, ⁹⁰  that is, ⁹¹  through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your ⁹²  faith in the power ⁹³  of God who raised him from the dead.

Philemon 1:10-11

1:10 I am appealing ⁹⁴  to you concerning my child, whose spiritual father I have become ⁹⁵  during my imprisonment, ⁹⁶  that is, Onesimus, 1:11 who was formerly useless to you, but is now useful to you ⁹⁷  and me.

[22:32]  ¹ 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]  ² 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]  ³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ⁴ tn Or “turned around.”

[22:32]  ⁵ 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.

[50:16]  ⁶ tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21).

[50:16]  ⁷ tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20).

[50:17]  ⁸ tn Heb “and throw my words behind you.”

[50:18]  ⁹ tn Heb “you run with him.”

[50:18]  ¹⁰ tn Heb “and with adulterers [is] your portion.”

[50:19]  ¹¹ tn Heb “your mouth you send with evil.”

[50:19]  ¹² tn Heb “and your tongue binds together [i.e., “frames”] deceit.”

[50:20]  ¹³ tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).

[50:20]  ¹⁴ tn Heb “against the son of your mother you give a fault.”

[50:21]  ¹⁵ tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.

[50:21]  ¹⁶ tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).

[50:21]  ¹⁷ tn Or “rebuke” (see v. 8).

[50:21]  ¹⁸ tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.

[51:9]  ¹⁹ sn In this context Hide your face from my sins means “Do not hold me accountable for my sins.”

[51:9]  ²⁰ tn See the note on the similar expression “wipe away my rebellious acts” in v. 1.

[51:10]  ²¹ sn The heart is viewed here as the seat of the psalmist’s motives and moral character.

[51:10]  ²² tn Heb “and a reliable spirit renew in my inner being.”

[51:11]  ²³ tn Heb “do not cast me away from before you.”

[51:11]  ²⁴ sn Your Holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”

[51:11]  ²⁵ sn Do not take…away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13-14).

[51:12]  ²⁶ tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:13]  ²⁷ tn The cohortative expresses the psalmist’s resolve. This may be a vow or promise. If forgiven, the psalmist will “repay” the Lord by declaring God’s mercy and motivating other sinners to repent.

[51:13]  ²⁸ tn Heb “your ways.” The word “merciful” is added for clarification. God’s “ways” are sometimes his commands, but in this context, where the teaching of God’s ways motivates repentance (see the next line), it is more likely that God’s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138).

[51:13]  ²⁹ tn Or “return,” i.e., in repentance.

[18:17]  ³⁰ tn Heb “in his legal case”; NAB “who pleads his case first.”

[18:17]  ³¹ tn The term “seems” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness (cf. KJV “seemeth”).

[18:17]  ³² tn Heb “his neighbor”; NRSV “the other.”

[18:17]  ³³ tn Heb “comes and.” The Kethib is the imperfect יָבֹא (yavo’), and the Qere is the conjunction with the participle/perfect tense form וּבָא (uva’). The latter is reflected in most of the ancient versions. There is not an appreciable difference in the translations, except for the use of the conjunction.

[18:17]  ³⁴ sn The proverb is a continuous sentence teaching that there must be cross-examination to settle legal disputes. There are two sides in any disputes, and so even though the first to present his case sounds right, it must be challenged. The verb הָקַר (haqar, translated “cross-examines”) is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1).

[26:75]  ³⁵ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[2:38]  ³⁶ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  ³⁸ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ³⁹ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[9:9]  ⁴⁰ tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:9]  ⁴¹ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:10]  ⁴² tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:10]  ⁴³ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ⁴⁴ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ⁴⁵ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ⁴⁶ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:13]  ⁴⁷ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ⁴⁸ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ⁴⁹ tn Grk “to bind.”

[9:14]  ⁵⁰ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  ⁵¹ tn Or “tool.”

[9:15]  ⁵² tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ⁵³ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  ⁵⁴ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ⁵⁵ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ⁵⁶ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ⁵⁷ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ⁵⁸ tn Grk “And immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:18]  ⁵⁹ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ⁶⁰ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[9:19]  ⁶¹ tn Grk “It happened that for several days.” 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.

[9:20]  ⁶² sn See the note on synagogue in 6:9.

[9:20]  ⁶³ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[2:1]  ⁶⁴ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ⁶⁵ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ⁶⁶ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁶⁷ tn Grk “O man.”

[2:1]  ⁶⁸ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁶⁹ tn Grk “in/by (that) which.”

[2:21]  ⁷⁰ tn The structure of vv. 21-24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17-20; others see vv. 17-20 as an instance of anacoluthon (a broken off or incomplete construction).

[2:22]  ⁷¹ tn Or “detest.”

[2:24]  ⁷² sn A quotation from Isa 52:5.

[2:25]  ⁷³ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ⁷⁴ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ⁷⁵ tn Grk “if you should be a transgressor of the law.”

[2:26]  ⁷⁶ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[2:27]  ⁷⁷ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ⁷⁸ tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ⁷⁹ tn Grk “letter.”

[2:29]  ⁸⁰ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ⁸¹ tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  ⁸² tn Grk “letter.”

[2:29]  ⁸³ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[2:2]  ⁸⁴ tn Or “based on truth.”

[1:18]  ⁸⁵ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁸⁶ tn Grk “in order that he may become in all things, himself, first.”

[1:1]  ⁸⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:11]  ⁸⁸ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ⁸⁹ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ⁹⁰ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ⁹¹ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[2:12]  ⁹² tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ⁹³ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[1:10]  ⁹⁴ tn Or “I am encouraging…”

[1:10]  ⁹⁵ tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.

[1:10]  ⁹⁶ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.

[1:11]  ⁹⁷ tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*^,c F G 33 104 pc), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶ δὲ καί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including א² A C D 0278 1739 1881 Ï it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA²⁷ places the καί in brackets, indicating some doubts as to its authenticity.