Results 1 - 20 of 37 for saints (0.000 seconds)
(1.00)(Rom 16:15)

tn <i>Grki> &#8220;saints.&#8221;

(0.50)(2Co 9:3)

tn That is, ready with the collection for the saints.

(0.49)(Col 1:12)

tn <i>Grki> &#8220;the inheritance of the saints.&#8221; The genitive noun <font face="Galaxie Unicode Greek">&#964;&#8182;&#957; &#7937;&#947;&#943;&#969;&#957;font> (<font face="Greektl">twn Jagiwnfont>) is a possessive genitive: &#8220;the saints&#8217; inheritance.&#8221;

(0.40)(Rom 15:27)

tn <i>Grki> &#8220;to them&#8221;; the referent (the Jerusalem saints) has been specified in the translation for clarity.

(0.35)(Eph 3:8)

sn In Pauline writings <i>saintsi> means any true believer. Thus for Paul to view himself as <i>less than the least of all the saintsi> is to view himself as the most unworthy object of Christ&#8217;s redemption.

(0.35)(Col 1:12)

tn BDAG 473 s.v. <font face="Galaxie Unicode Greek">&#7985;&#954;&#945;&#957;&#972;&#969;font> states, &#8220;<font face="Galaxie Unicode Greek">&#964;&#953;&#957;&#8048; &#949;&#7988;&#962; &#964;&#953;font> <i>someone fori> <i>someth.i> Col 1:12.&#8221; The point of the text is that God has qualified the saints for a &#8220;share&#8221; or &#8220;portion&#8221; in the inheritance of the saints.

(0.30)(Rev 16:6)

tn Here <font face="Galaxie Unicode Greek">&#954;&#945;&#943;font> (<font face="Greektl">kaifont>) has been translated as &#8220;so&#8221; to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

(0.30)(Rev 19:11)

tn Or &#8220;in righteousness,&#8221; but since the context here involves the punishment of the wicked and the vindication of the saints, &#8220;justice&#8221; was preferred.

(0.26)(Phm 1:5)

tn The Greek is somewhat awkward here. It appears as though the text reads &#8220;&#8230;the love and faith which you have for the Lord Jesus and for all the saints.&#8221; In other Pauline letters the emphasis seems to be &#8220;faith in Christ Jesus and love for all of the saints.&#8221; Some ancient <sc>msssc> have altered the wording to produce a smoother reading; scribes changed the wording to resemble the more readable versions in Eph 1:15 and Col 1:4, &#8220;your faith in Christ Jesus, and of the love which you have to all the saints.&#8221;

(0.25)(Act 9:41)

tn <i>Grki> &#8220;Then calling the saints&#8230;he presented her.&#8221; The participle <font face="Galaxie Unicode Greek">&#966;&#969;&#957;&#8053;&#963;&#945;&#962;font> (<font face="Greektl">fwnhsa&quot;font>) has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (&#8220;After he called&#8221;).

(0.25)(Rev 18:20)

tn <i>Grki> &#8220;God has judged a judgment of you of her.&#8221; Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

(0.25)(Eph 5:3)

tn <i>Grki> &#8220;just as is fitting for saints.&#8221; The <font face="Galaxie Unicode Greek">&#954;&#945;&#952;&#8061;&#962;font> (<font face="Greektl">kaqwsfont>) was rendered with &#8220;as&#8221; and the sense is causal, i.e., &#8220;for&#8221; or &#8220;because.&#8221; The negative particle &#8220;not&#8221; (&#8220;for these are <i>noti> proper for the saints&#8221;) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are <i>noti> befitting of those who name the name of Christ.

(0.22)(Phm 1:5)

sn <i>Your faith in the Lord Jesus and your love for all the saints.i> In accord with Paul, John also advocates this combination of &#8220;faith in Christ and love for the saints.&#8221; The believers&#8217; invisible faith becomes visible in the demonstration of love for others. This, of course, is not only desired, but commanded (1 John 3:23). Although Paul&#8217;s comment here may appear as a stock expression to the casual reader, praising Philemon for his track record of faithfulness to Christ demonstrated in love for the saints is actually integral to the author&#8217;s argument in this short but pithy letter. Paul will soon ask Philemon to demonstrate this love toward Onesimus, his runaway slave.

(0.20)(Eph 4:12)

tn On the translation of <font face="Galaxie Unicode Greek">&#960;&#961;&#8056;&#962; &#964;&#8056;&#957; &#954;&#945;&#964;&#945;&#961;&#964;&#953;&#963;&#956;&#8056;&#957; &#964;&#8182;&#957; &#7937;&#947;&#943;&#969;&#957;font> (<font face="Greektl">pro&quot; ton katartismon twn Jagiwnfont>) as &#8220;to equip the saints&#8221; see BDAG 526 s.v. <font face="Galaxie Unicode Greek">&#954;&#945;&#964;&#945;&#961;&#964;&#953;&#963;&#956;&#972;&#962;font>. In this case the genitive is taken as objective and the direct object of the verbal idea implied in <font face="Galaxie Unicode Greek">&#954;&#945;&#964;&#945;&#961;&#964;&#953;&#963;&#956;&#972;&#962;font> (<font face="Greektl">katartismo&quot;font>).

(0.20)(Col 1:2)

tn <i>Grki> &#8220;and faithful.&#8221; The construction in Greek (as well as Paul&#8217;s style) suggests that the saints are identical to the faithful; hence, the <font face="Galaxie Unicode Greek">&#954;&#945;&#943;font> (<font face="Greektl">kaifont>) is best left untranslated (cf. Eph 1:1). See <i>ExSyni> 281-82.

(0.18)(Eph 1:18)

sn <i>The hope of his calling.i> The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions (<i>hope <b>ofb> his callingi>, <i>wealth <b>ofb> his glorious inheritancei>, and <i>extraordinary greatness <b>ofb> his poweri>). The essence of the prayer is seen here. Paraphrased it reads as follows: &#8220;Since you are enlightened by God&#8217;s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.&#8221; Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives &#8211; the past (<i>callingi>), the future (<i>inheritancei>), and the present (<i>power toward us who believei>).

(0.17)(Luk 1:28)

tn The address, &#8220;favored one&#8221; (a perfect participle, <i>Grki> &#8220;Oh one who is favored&#8221;) points to Mary as the recipient of God&#8217;s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God&#8217;s benefits. The Vulgate rendering &#8220;full of grace&#8221; suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

(0.17)(Eph 1:1)

tn <i>Grki> &#8220;and faithful.&#8221; The construction in Greek (as well as Paul&#8217;s style [and even if this letter is not by Paul it follows the general style of Paul&#8217;s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the <font face="Galaxie Unicode Greek">&#954;&#945;&#943;font> (<font face="Greektl">kaifont>) is best left untranslated. See M. Barth, <i>Ephesiansi> (AB 34), 1:68 and <i>ExSyni> 282.

(0.17)(Phi 4:21)

tn Or perhaps, &#8220;The brothers and sisters&#8221; (so TEV, TNIV; cf. NRSV &#8220;The friends&#8221;; CEV &#8220;The Lord&#8217;s followers&#8221;) If &#8220;brothers&#8221; refers to Paul&#8217;s traveling companions, it is probably that only men are in view (cf. NAB, NLT). Since v. 22 mentions &#8220;all the saints,&#8221; which presumably includes everyone, it is more probable here that only Paul&#8217;s traveling companions are in view.

(0.15)(Exo 32:32)

sn The book that is referred to here should not be interpreted as the NT &#8220;book of life&#8221; which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, <i>Exodusi>, 356).