Lukas 21:36

21:36 But stay alert at all times, ¹  praying that you may have strength to escape all these things that must ²  happen, and to stand before the Son of Man.”

Kejadian 32:25-26

32:25 When the man ³  saw that he could not defeat Jacob, ⁴  he struck ⁵  the socket of his hip so the socket of Jacob’s hip was dislocated while he wrestled with him.

32:26 Then the man ⁶  said, “Let me go, for the dawn is breaking.” ⁷  “I will not let you go,” Jacob replied, ⁸  “unless you bless me.” ⁹ 

Matius 11:12

11:12 From ¹⁰  the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. ¹¹ 

Yohanes 6:27

6:27 Do not work for the food that disappears, ¹²  but for the food that remains to eternal life – the food ¹³  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ¹⁴ 

Yohanes 6:1

The Feeding of the Five Thousand

6:1 After this ¹⁵  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ¹⁶ 

Kolose 1:24-27

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ¹⁷  from God – given to me for you – in order to complete ¹⁸  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ¹⁹  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Filipi 2:12-13

Lights in the World

2:12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, ²⁰  2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.

Kolose 1:29

1:29 Toward this goal ²¹  I also labor, struggling according to his power that powerfully ²²  works in me.

Ibrani 4:11

4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience.

Ibrani 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ²³  with those who heard it in faith. ²⁴ 

Pengkhotbah 1:10

1:10 Is there anything about which someone can say, “Look at this! It is new!”? ²⁵ 

It was already ²⁶  done long ago, ²⁷  before our time. ²⁸ 

[21:36]  ¹ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ² tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[32:25]  ³ tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:25]  ⁴ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[32:25]  ⁵ tn Or “injured”; traditionally “touched.” The Hebrew verb translated “struck” has the primary meanings “to touch; to reach; to strike.” It can, however, carry the connotation “to harm; to molest; to injure.” God’s “touch” cripples Jacob – it would be comparable to a devastating blow.

[32:26]  ⁶ tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:26]  ⁷ tn Heb “dawn has arisen.”

[32:26]  ⁸ tn Heb “and he said, ‘I will not let you go.’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:26]  ⁹ sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.

[11:12]  ¹⁰ tn Here δέ (de) has not been translated.

[11:12]  ¹¹ tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.

[6:27]  ¹² tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”

[6:27]  ¹³ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ¹⁴ tn Grk “on this one.”

[6:1]  ¹⁵ tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.

[6:1]  ¹⁶ sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.

[1:25]  ¹⁷ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ¹⁸ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:27]  ¹⁹ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[2:12]  ²⁰ 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.

[1:29]  ²¹ tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

[1:29]  ²² tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”

[4:2]  ²³ tn Or “they were not united.”

[4:2]  ²⁴ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

[1:10]  ²⁵ tn Alternately, “[Even when] there is something of which someone might claim…” The terms יֵשׁ דָּבָר שֶׁיֹּאמַר (yesh davar sheyyo’mar) may be an interrogative clause without an introductory interrogative particle (GKC 473 §150.a). In questions, יֵשׁ often implies doubt about the existence of something (BDB 441 s.v. יֵשׁ 2.b). The LXX rendered it as a question, as do most English versions: “Is there anything of which it can be said…?” (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV). On the other hand, יֵשׁ is used elsewhere in the Book of Ecclesiastes as a predication of existence (“There is…”) to assert the existence of something (2:13, 21; 4:8, 9; 5:13[12]; 6:1, 11; 7:15; 8:6, 14; 9:4; 10:5). HALOT 443 s.v. יֵשׁ 2 renders יֵשׁ דָּבָר as “There is something….” This view is taken by several translations: “Even the thing of which we say…” (NAB), “Men may say of something …” (Moffatt), and “Sometimes there is a phenomena of which they say…” (NJPS).

[1:10]  ²⁶ tn The perfect tense verb הָיָה (hayah) refers to a past perfect situation: It describes an action that is viewed as a remote past event from the perspective of the past. This past perfect situation is brought out by the temporal adverb כְּבָר (kÿvar, “already”; HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר; cf. 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7). The expression כְּבָר + הָיָה connotes a past perfect nuance: “it has already been” (Eccl 1:10; see BDB 460 s.v.).

[1:10]  ²⁷ sn This does not deny man’s creativity or inventiveness, only the ultimate newness of his accomplishments. For example, there is no essential difference between the first voyage to the moon and the discovery of America (different point of arrival, different vehicles of travel, but the same essential action and results).

[1:10]  ²⁸ tn Heb “in the ages long ago before us.”