Keluaran 4:11

4:11 The Lord said to him, “Who gave ¹  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ² 

Ayub 33:16

33:16 Then he gives a revelation ³  to people,

and terrifies them with warnings, ⁴ 

Mazmur 119:18

119:18 Open ⁵  my eyes so I can truly see ⁶ 

the marvelous things in your law!

Yesaya 29:10-12

29:10 For the Lord has poured out on you

a strong urge to sleep deeply. ⁷ 

He has shut your eyes (the prophets),

and covered your heads (the seers).

29:11 To you this entire prophetic revelation ⁸  is like words in a sealed scroll. When they hand it to one who can read ⁹  and say, “Read this,” he responds, “I can’t, because it is sealed.” 29:12 Or when they hand the scroll to one who can’t read ¹⁰  and say, “Read this,” he says, “I can’t read.” ¹¹ 

Yesaya 29:18-19

29:18 At that time ¹²  the deaf will be able to hear words read from a scroll,

and the eyes of the blind will be able to see through deep darkness. ¹³ 

29:19 The downtrodden will again rejoice in the Lord;

the poor among humankind will take delight ¹⁴  in the Holy One of Israel. ¹⁵ 

Kisah Para Rasul 16:14

16:14 A ¹⁶  woman named Lydia, a dealer in purple cloth ¹⁷  from the city of Thyatira, ¹⁸  a God-fearing woman, listened to us. ¹⁹  The Lord opened her heart to respond ²⁰  to what Paul was saying.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ²¹  from darkness to light and from the power ²²  of Satan to God, so that they may receive forgiveness of sins and a share ²³  among those who are sanctified by faith in me.’

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ²⁴  I consider myself fortunate that I am about to make my defense before you today,

Kolose 3:14-18

3:14 And to all these ²⁵  virtues ²⁶  add ²⁷  love, which is the perfect bond. ²⁸  3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ²⁹  to this peace), and be thankful. 3:16 Let the word of Christ ³⁰  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ³¹  in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Exhortation to Households

3:18 Wives, submit to your ³²  husbands, as is fitting in the Lord.

Kolose 4:4-6

4:4 Pray that I may make it known as I should. ³³  4:5 Conduct yourselves ³⁴  with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Efesus 5:14

5:14 For everything made evident is light, and for this reason it says: ³⁵ 

“Awake, ³⁶  O sleeper! ³⁷ 

Rise from the dead,

and Christ will shine on you!” ³⁸ 

Wahyu 3:7

To the Church in Philadelphia

3:7 “To ³⁹  the angel of the church in Philadelphia write the following: ⁴⁰ 

“This is the solemn pronouncement of ⁴¹  the Holy One, the True One, who holds the key of David, who opens doors ⁴²  no one can shut, and shuts doors ⁴³  no one can open:

[4:11]  ¹ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

[4:11]  sn The argumentation by Moses is here met by Yahweh’s rhetorical questions. They are intended to be sharp – it is reproof for Moses. The message is twofold. First, Yahweh is fully able to overcome all of Moses’ deficiencies. Second, Moses is exactly the way that God intended him to be. So the rhetorical questions are meant to prod Moses’ faith.

[4:11]  ² sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).

[33:16]  ³ tn The idiom is “he uncovers the ear of men.” This expression means “inform” in Ruth 4:4; 1 Sam 20:2, etc. But when God is the subject it means “make a revelation” (see 1 Sam 9:15; 2 Sam 7:27).

[33:16]  ⁴ tc Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have “their correction” for “their bond,” which is what the KJV used. But the LXX, Aquila, and the Syriac have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yÿkhittem). The LXX has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways.

[119:18]  ⁵ tn Heb “uncover.” The verb form גַּל (gal) is an apocopated Piel imperative from גָּלָה (galah, see GKC 214 §75.cc).

[119:18]  ⁶ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[29:10]  ⁷ tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.

[29:11]  ⁸ tn Heb “vision” (so NASB, NIV, NRSV).

[29:11]  ⁹ tn Heb “one who knows a/the scroll.”

[29:12]  ¹⁰ tn Heb “and if the scroll is handed to one who does not know a scroll.”

[29:12]  ¹¹ tn Heb “I do not know a scroll.”

[29:18]  ¹² tn Or “In that day” (KJV).

[29:18]  ¹³ tn Heb “and out of gloom and darkness the eyes of the blind will see.”

[29:18]  sn Perhaps this depicts the spiritual transformation of the once spiritually insensitive nation (see vv. 10-12, cf. also 6:9-10).

[29:19]  ¹⁴ tn Or “will rejoice” (NIV, NCV, NLT).

[29:19]  ¹⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[16:14]  ¹⁶ tn Grk “And a.” 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.

[16:14]  ¹⁷ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ¹⁸ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ¹⁹ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ²⁰ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[26:18]  ²¹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ²² tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ²³ tn Or “and an inheritance.”

[26:2]  ²⁴ sn See the note on King Agrippa in 25:13.

[3:14]  ²⁵ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ²⁶ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ²⁷ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ²⁸ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[3:15]  ²⁹ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[3:16]  ³⁰ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ³¹ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[3:18]  ³² tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[4:4]  ³³ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ³⁴ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[5:14]  ³⁵ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[5:14]  ³⁶ tn Grk “Rise up.”

[5:14]  ³⁷ tn The articular nominative participle ὁ καθεύδων (Jo kaqeudwn) is probably functioning as a nominative for vocative. Thus, it has been translated as “O sleeper.”

[5:14]  ³⁸ sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.

[3:7]  ³⁹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ⁴⁰ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ⁴¹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:7]  ⁴² tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ⁴³ tn See the note on the word “door” earlier in this verse.