2 Korintus 8:18-19

8:18 And we are sending ¹  along with him the brother who is praised by all the churches for his work in spreading the gospel. ²  8:19 In addition, ³  this brother ⁴  has also been chosen by the churches as our traveling companion as we administer this generous gift ⁵  to the glory of the Lord himself and to show our readiness to help. ⁶ 

Kejadian 33:10-11

33:10 “No, please take them,” Jacob said. ⁷  “If I have found favor in your sight, accept ⁸  my gift from my hand. Now that I have seen your face and you have accepted me, ⁹  it is as if I have seen the face of God. ¹⁰  33:11 Please take my present ¹¹  that was brought to you, for God has been generous ¹²  to me and I have all I need.” ¹³  When Jacob urged him, he took it. ¹⁴ 

Kejadian 33:2

33:2 He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them. ¹⁵ 

Kisah Para Rasul 5:15-16

5:15 Thus ¹⁶  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem ¹⁷  also came together, bringing the sick and those troubled by unclean spirits. ¹⁸  They ¹⁹  were all ²⁰  being healed.

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ²¹  “If ²²  you consider me to be a believer in the Lord, ²³  come and stay in my house.” And she persuaded ²⁴  us.

Kisah Para Rasul 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ²⁵  and to Lystra. ²⁶  A disciple ²⁷  named Timothy was there, the son of a Jewish woman who was a believer, ²⁸  but whose father was a Greek. ²⁹ 

Kolose 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³⁰  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ³¹  we heard about your faith in Christ Jesus and the love that you have for all the saints.

[8:18]  ¹ tn This verb has been translated as an epistolary aorist.

[8:18]  ² tn Grk “the brother of whom the praise in the gospel [is] throughout all the churches.”

[8:19]  ³ tn Grk “gospel, and not only this, but.” Here a new sentence was started in the translation.

[8:19]  ⁴ tn Grk “he”; the referent (the brother mentioned in v. 18) has been specified in the translation for clarity.

[8:19]  ⁵ tn That is, the offering or collection being taken to assist impoverished Christians.

[8:19]  ⁶ tn The words “to help” are not in the Greek text but are implied (see L&N 25.68).

[33:10]  ⁷ tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.

[33:10]  ⁸ tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.

[33:10]  ⁹ tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  ¹⁰ tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”

[33:10]  sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

[33:11]  ¹¹ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ¹² tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ¹³ tn Heb “all.”

[33:11]  ¹⁴ tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.

[33:2]  ¹⁵ sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.

[5:15]  ¹⁶ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:16]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ¹⁸ sn Unclean spirits refers to evil spirits.

[5:16]  ¹⁹ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ²⁰ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[16:15]  ²¹ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ²² tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ²³ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ²⁴ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:1]  ²⁵ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ²⁶ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ²⁷ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ²⁸ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ²⁹ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[1:3]  ³⁰ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ³¹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).