Your search for "To" did not find any bible verses that matched.
Discovery Box| (0.22) | (Phi 4:7) | 1 tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (humōn, “of you”) has not been translated, since it is somewhat redundant in English. |
| (0.22) | (Phi 3:15) | 1 sn The adjective perfect comes from the same root as the verb perfected in v. 12; Paul may well be employing a wordplay to draw in his opponents. Thus, perfect would then be in quotation marks and Paul would then argue that no one—neither they nor he—is in fact perfect. The thrust of vv. 1-16 is that human credentials can produce nothing that is pleasing to God (vv. 1-8). Instead of relying on such, Paul urges his readers to trust God for their righteousness (v. 9) rather than their own efforts, and at the same time to press on for the prize that awaits them (vv. 12-14). He argues further that perfection is unattainable in this life (v. 15), yet the level of maturity that one has reached should not for this reason be abandoned (v. 16). |
| (0.22) | (Phi 3:9) | 3 tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pisteōs Christou); hence, “Christ’s” is implied. |
| (0.22) | (Phi 2:12) | 1 tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation. |
| (0.22) | (Phi 1:28) | 1 sn The antecedent of the pronoun This is conceptual, most likely referring to the Philippian Christians standing firm for the gospel. Thus, their stand for the gospel is the dual sign of their opponents’ destruction and of their own salvation. |
| (0.22) | (Phi 1:27) | 2 tn Grk “the things concerning you, [namely,] that.” The ὅτι (hoti) clause is appositional to τὰ περὶ ὑμῶν (ta peri humōn) and therefore “the things concerning you” was not translated. |
| (0.22) | (Phi 1:6) | 2 tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here. |
| (0.22) | (Eph 6:19) | 2 tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logos) is used in the sense of “message,” but more specifically in this context, “the right words.” |
| (0.22) | (Eph 6:9) | 2 tn Though the Greek text only has αὐτούς (autous, “them”), the antecedent is the slaves of the masters. Therefore, it was translated this way to make it explicit in English. |
| (0.22) | (Eph 6:14) | 2 tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English. |
| (0.22) | (Eph 5:33) | 2 tn Grk “Nevertheless, you also, one by one, each his own wife so let him love as himself.” This statement is cumbersome and was cleaned up to reflect better English style. |
| (0.22) | (Eph 6:1) | 2 tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriō), while the phrase is well represented in P46 א A D1 Ivid Ψ 0278 0285 33 1175 1505 1739 1881 2464 M sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added later, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (hōs tō kuriō/Christō, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity. |
| (0.22) | (Eph 5:6) | 1 sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3. |
| (0.22) | (Eph 4:31) | 1 tn Grk “with all malice.” This final phrase provides a cumulative point of focus for this list and presents a summary vice encompassing all the others. The translation attempts to make this nuance clear. |
| (0.22) | (Eph 4:26) | 2 tn The word παροργισμός (parorgismos), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen. |
| (0.22) | (Eph 4:24) | 1 tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α). |
| (0.22) | (Eph 4:11) | 1 tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “he himself” as this seems to lay emphasis on the “he.” |
| (0.22) | (Eph 3:5) | 1 tn Verse 5 is a relative clause, subordinate to the thought of v. 4, but it is also parenthetical, interrupting the thought of vv. 4-6. This has been indicated by the parentheses in the translation. |
| (0.22) | (Eph 2:21) | 2 tn Or “every building.” Although “every building” is a more natural translation of the Greek, it does not fit as naturally into the context, which (with its emphasis on corporate unity) seems to stress the idea of one building. |
| (0.22) | (Eph 2:12) | 1 tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.” |
