2 Tawarikh 34:12

34:12 The men worked faithfully. Their supervisors were Jahath and Obadiah (Levites descended from Merari), as well as Zechariah and Meshullam (descendants of Kohath). The Levites, all of whom were skilled musicians,

Nehemia 7:2

7:2 I then put in charge over Jerusalem ¹  my brother Hanani and Hananiah ²  the chief of the citadel, for he was a faithful man and feared God more than many do.

Matius 24:45

The Faithful and Wise Slave

24:45 “Who then is the faithful and wise slave, ³  whom the master has put in charge of his household, to give the other slaves ⁴  their food at the proper time?

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ⁵  also said to the disciples, “There was a rich man who was informed of accusations ⁶  that his manager ⁷  was wasting ⁸  his assets.

Lukas 16:10-11

16:10 “The one who is faithful in a very little ⁹  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy ¹⁰  in handling worldly wealth, ¹¹  who will entrust you with the true riches? ¹² 

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ¹³  also said to the disciples, “There was a rich man who was informed of accusations ¹⁴  that his manager ¹⁵  was wasting ¹⁶  his assets.

Kolose 4:2-3

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray ¹⁷  for us too, that ¹⁸  God may open a door for the message ¹⁹  so that we may proclaim ²⁰  the mystery of Christ, for which I am in chains. ²¹ 

Kolose 4:3

4:3 At the same time pray ²²  for us too, that ²³  God may open a door for the message ²⁴  so that we may proclaim ²⁵  the mystery of Christ, for which I am in chains. ²⁶ 

Yohanes 1:5

1:5 And the light shines on ²⁷  in the darkness, ²⁸  but ²⁹  the darkness has not mastered it. ³⁰ 

[7:2]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:2]  ² tn Some have suggested that “Hananiah” is another name for Hanani, Nehemiah’s brother, so that only one individual is mentioned here. However, the third person plural in v. 3 indicates two people are in view.

[24:45]  ³ tn See the note on the word “slave” in 8:9.

[24:45]  ⁴ tn Grk “give them.”

[16:1]  ⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁶ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁷ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁸ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:10]  ⁹ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[16:11]  ¹⁰ tn Or “faithful.”

[16:11]  ¹¹ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ¹² sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:1]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ¹⁴ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ¹⁵ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ¹⁶ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[4:3]  ¹⁷ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ¹⁸ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ¹⁹ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ²⁰ tn Or “so that we may speak.”

[4:3]  ²¹ tn Or “in prison.”

[4:3]  ²² tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ²³ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ²⁴ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ²⁵ tn Or “so that we may speak.”

[4:3]  ²⁶ tn Or “in prison.”

[1:5]  ²⁷ tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.

[1:5]  sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.

[1:5]  ²⁸ sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.

[1:5]  ²⁹ tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).

[1:5]  ³⁰ tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”