1 Tawarikh 29:14

29:14 “But who am I and who are my people, that we should be in a position to contribute this much? ¹  Indeed, everything comes from you, and we have simply given back to you what is yours. ² 

Yesaya 23:18

23:18 Her profits and earnings will be set apart for the Lord. They will not be stored up or accumulated, for her profits will be given to those who live in the Lord’s presence and will be used to purchase large quantities of food and beautiful clothes. ³ 

Matius 2:11

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ⁴  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ⁵  and myrrh. ⁶ 

Matius 25:40

25:40 And the king will answer them, ⁷  ‘I tell you the truth, ⁸  just as you did it for one of the least of these brothers or sisters ⁹  of mine, you did it for me.’

Matius 26:11

26:11 For you will always have the poor with you, but you will not always have me! ¹⁰ 

Kisah Para Rasul 9:36-39

Peter Raises Dorcas

9:36 Now in Joppa ¹¹  there was a disciple named Tabitha (which in translation means ¹²  Dorcas). ¹³  She was continually doing good deeds and acts of charity. ¹⁴  9:37 At that time ¹⁵  she became sick ¹⁶  and died. When they had washed ¹⁷  her body, ¹⁸  they placed it in an upstairs room. 9:38 Because Lydda ¹⁹  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ²⁰  9:39 So Peter got up and went with them, and ²¹  when he arrived ²²  they brought him to the upper room. All ²³  the widows stood beside him, crying and showing him ²⁴  the tunics ²⁵  and other clothing ²⁶  Dorcas used to make ²⁷  while she was with them.

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ²⁸  in Damascus, so that if he found any who belonged to the Way, ²⁹  either men or women, he could bring them as prisoners ³⁰  to Jerusalem. ³¹ 

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ³²  have not ceased praying for you and asking God ³³  to fill ³⁴  you with the knowledge of his will in all spiritual wisdom and understanding,

Kolose 1:1

Salutation

1:1 From Paul, ³⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:10

1:10 For there are many ³⁶  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ³⁷ 

[29:14]  ¹ tn Heb “that we should retain strength to contribute like this.”

[29:14]  ² tn Heb “and from you we have given to you.”

[23:18]  ³ tn Heb “for eating to fullness and for beautiful covering[s].”

[23:18]  sn The point of this verse, which in its blatant nationalism comes precariously close to comparing the Lord to one who controls or manages a prostitute, is that Tyre will become a subject of Israel and her God. Tyre’s commercial profits will be used to enrich the Lord’s people.

[2:11]  ⁴ tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ⁵ sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ⁶ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[25:40]  ⁷ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[26:11]  ¹⁰ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[9:36]  ¹¹ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ¹² tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ¹³ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ¹⁴ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ¹⁵ tn Grk “It happened that in those 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.

[9:37]  ¹⁶ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ¹⁷ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ¹⁸ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ¹⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ²⁰ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ²¹ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ²² tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ²³ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ²⁴ tn The word “him” 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.

[9:39]  ²⁵ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ²⁶ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ²⁷ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:2]  ²⁸ sn See the note on synagogue in 6:9.

[9:2]  ²⁹ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ³⁰ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ³¹ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:9]  ³² tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ³³ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ³⁴ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:1]  ³⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:10]  ³⁶ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ³⁷ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).