1 Tawarikh 29:14-16

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  29:15 For we are resident foreigners and nomads in your presence, like all our ancestors; ³  our days are like a shadow on the earth, without security. ⁴  29:16 O Lord our God, all this wealth, which we have collected to build a temple for you to honor your holy name, comes from you; it all belongs to you.

Mazmur 24:1

Psalm 24 ⁵ 

A psalm of David.

24:1 The Lord owns the earth and all it contains,

the world and all who live in it.

Mazmur 50:10-11

50:10 For every wild animal in the forest belongs to me,

as well as the cattle that graze on a thousand hills. ⁶ 

50:11 I keep track of ⁷  every bird in the hills,

and the insects ⁸  of the field are mine.

Hagai 2:8-9

2:8 ‘The silver and gold will be mine,’ says the Lord who rules over all. 2:9 ‘The future splendor of this temple will be greater than that of former times,’ ⁹  the Lord who rules over all declares, ‘and in this place I will give peace.’” ¹⁰ 

Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ¹¹ 

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ¹²  so that he may give eternal life to everyone you have given him. ¹³ 

Kisah Para Rasul 17:25

17:25 nor is he served by human hands, as if he needed anything, ¹⁴  because he himself gives life and breath and everything to everyone. ¹⁵ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹⁶  as he customarily did, and on three Sabbath days he addressed ¹⁷  them from the scriptures,

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, ¹⁸  have not ceased praying for you and asking God ¹⁹  to fill ²⁰  you with the knowledge of his will in all spiritual wisdom and understanding,

[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.”

[29:15]  ³ tn Heb “fathers” (also in vv. 18, 20).

[29:15]  ⁴ tn Or perhaps “hope.”

[24:1]  ⁵ sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.

[50:10]  ⁶ tn Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (bÿhemot, “animal”) refers here to cattle (see Ps 104:14).

[50:11]  ⁷ tn Heb “I know.”

[50:11]  ⁸ tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.

[2:9]  ⁹ tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”

[2:9]  ¹⁰ tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).

[3:35]  ¹¹ tn Grk “has given all things into his hand” (an idiom).

[17:2]  ¹² tn Or “all people”; Grk “all flesh.”

[17:2]  ¹³ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:25]  ¹⁴ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ¹⁵ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:2]  ¹⁶ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹⁷ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[1:9]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.