Lukas 16:16

16:16 “The law and the prophets were in force ¹  until John; ²  since then, ³  the good news of the kingdom of God ⁴  has been proclaimed, and everyone is urged to enter it. ⁵ 

Lukas 16:2

16:2 So ⁶  he called the manager ⁷  in and said to him, ‘What is this I hear about you? ⁸  Turn in the account of your administration, ⁹  because you can no longer be my manager.’

Kolose 4:17-18

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

4:18 I, Paul, write this greeting by my own hand. ¹⁰  Remember my chains. ¹¹  Grace be with you. ¹² 

Kolose 1:1-2

Salutation

1:1 From Paul, ¹³  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ¹⁴  brothers and sisters ¹⁵  in Christ, at Colossae. Grace and peace to you ¹⁶  from God our Father! ¹⁷ 

Titus 1:7-8

1:7 For the overseer ¹⁸  must be blameless as one entrusted with God’s work, ¹⁹  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Wahyu 3:21

3:21 I will grant the one ²⁰  who conquers ²¹  permission ²²  to sit with me on my throne, just as I too conquered ²³  and sat down with my Father on his throne.

[16:16]  ¹ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ² sn John refers to John the Baptist.

[16:16]  ³ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ⁵ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:2]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ⁷ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ⁸ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ⁹ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[4:18]  ¹⁰ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ¹¹ tn Or “my imprisonment.”

[4:18]  ¹² tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ¹⁴ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁶ tn Or “Grace to you and peace.”

[1:2]  ¹⁷ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:7]  ¹⁸ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ¹⁹ tn Grk “as God’s steward.”

[3:21]  ²⁰ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ²¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ²² tn Grk “I will give [grant] to him.”

[3:21]  ²³ tn Or “have been victorious”; traditionally, “have overcome.”