2 Raja-raja 6:1-7

Elisha Makes an Ax Head Float

6:1 Some of the prophets ¹  said to Elisha, “Look, the place where we meet with you ²  is too cramped ³  for us. 6:2 Let’s go to the Jordan. Each of us will get a log from there and we will build a meeting place for ourselves there.” He said, “Go.” 6:3 One of them said, “Please come along with your servants.” He replied, “All right, I’ll come.” 6:4 So he went with them. When they arrived at the Jordan, they started cutting down trees. 6:5 As one of them was felling a log, the ax head ⁴  dropped into the water. He shouted, “Oh no, ⁵  my master! It was borrowed!” 6:6 The prophet ⁶  asked, “Where did it drop in?” When he showed him the spot, Elisha ⁷  cut off a branch, threw it in at that spot, and made the ax head float. 6:7 He said, “Lift it out.” So he reached out his hand and grabbed it.

Matius 4:18-20

The Call of the Disciples

4:18 As ⁸  he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). ⁹  4:19 He said to them, “Follow me, and I will turn you into fishers of people.” ¹⁰  4:20 They ¹¹  left their nets immediately and followed him. ¹² 

Lukas 5:10-11

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ¹³  Then ¹⁴  Jesus said to Simon, “Do not be afraid; from now on ¹⁵  you will be catching people.” ¹⁶  5:11 So ¹⁷  when they had brought their boats to shore, they left everything and followed ¹⁸  him.

Kisah Para Rasul 18:3

18:3 and because he worked at the same trade, he stayed with them and worked with them ¹⁹  (for they were tentmakers ²⁰  by trade). ²¹ 

Kisah Para Rasul 20:34

20:34 You yourselves know that these hands of mine ²²  provided for my needs and the needs of those who were with me.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ²³  them and saying farewell, ²⁴  he left to go to Macedonia. ²⁵ 

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ²⁶  is bearing fruit and growing, so it has also been bearing fruit and growing ²⁷  among you from the first day you heard it and understood the grace of God in truth.

Kolose 1:1

Salutation

1:1 From Paul, ²⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 2:9

2:9 For in him all the fullness of deity lives ²⁹  in bodily form,

Kolose 2:2

2:2 My goal is that ³⁰  their hearts, having been knit together ³¹  in love, may be encouraged, and that ³²  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ³³ 

Kolose 3:7-9

3:7 You also lived your lives ³⁴  in this way at one time, when you used to live among them. 3:8 But now, put off all such things ³⁵  as anger, rage, malice, slander, abusive language from your mouth. 3:9 Do not lie to one another since you have put off the old man with its practices

[6:1]  ¹ tn Heb “the sons of the prophets.”

[6:1]  ² tn Heb “sit before you.”

[6:1]  ³ tn Heb “narrow, tight.”

[6:5]  ⁴ tn Heb “iron.”

[6:5]  ⁵ tn Or “ah.”

[6:6]  ⁶ tn Heb “man of God” (also in v. 9).

[6:6]  ⁷ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[4:18]  ⁸ tn Here δέ (de) has not been translated.

[4:18]  ⁹ tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.

[4:19]  ¹⁰ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[4:19]  sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

[4:20]  ¹¹ tn Here δέ (de) has not been translated.

[4:20]  ¹² sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[5:10]  ¹³ tn Or “business associates.”

[5:10]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ¹⁵ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ¹⁶ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[5:11]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ¹⁸ sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[18:3]  ¹⁹ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ²⁰ tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ²¹ sn This is a parenthetical note by the author.

[20:34]  ²² tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[20:1]  ²³ tn Or “exhorting.”

[20:1]  ²⁴ tn Or “and taking leave of them.”

[20:1]  ²⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[1:6]  ²⁶ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ²⁷ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:1]  ²⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:9]  ²⁹ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[2:2]  ³⁰ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ³¹ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ³² tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ³³ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[3:7]  ³⁴ tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).

[3:8]  ³⁵ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”