Lukas 2:30

2:30 For my eyes have seen your salvation ¹ 

Lukas 13:30

13:30 But ²  indeed, ³  some are last ⁴  who will be first, and some are first who will be last.”

Yohanes 4:38-42

4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, ⁵  “He told me everything I ever did.” 4:40 So when the Samaritans came to him, they began asking ⁶  him to stay with them. ⁷  He stayed there two days, 4:41 and because of his word many more ⁸  believed. 4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ⁹  really is the Savior of the world.” ¹⁰ 

Kisah Para Rasul 16:30-32

16:30 Then he brought them outside ¹¹  and asked, “Sirs, what must ¹²  I do to be saved?” 16:31 They replied, ¹³  “Believe ¹⁴  in the Lord Jesus ¹⁵  and you will be saved, you and your household.” 16:32 Then ¹⁶  they spoke the word of the Lord ¹⁷  to him, along with all those who were in his house.

Kisah Para Rasul 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ¹⁸  and to Lystra. ¹⁹  A disciple ²⁰  named Timothy was there, the son of a Jewish woman who was a believer, ²¹  but whose father was a Greek. ²² 

Kolose 1:9-11

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²³  have not ceased praying for you and asking God ²⁴  to fill ²⁵  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ²⁶  worthily of the Lord and please him in all respects ²⁷  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ²⁸  all patience and steadfastness, joyfully

Kolose 1:1

Salutation

1:1 From Paul, ²⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 2:10

2:10 I did not restrain myself from getting whatever I wanted; ³⁰ 

I did not deny myself anything that would bring me pleasure. ³¹ 

So all my accomplishments gave me joy; ³² 

this was my reward for all my effort. ³³ 

[2:30]  ¹ sn To see Jesus, the Messiah, is to see God’s salvation.

[13:30]  ² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ³ tn Grk “behold.”

[13:30]  ⁴ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[4:39]  ⁵ tn Grk “when she testified.”

[4:40]  ⁶ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ⁷ tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[4:41]  ⁸ tn Or “and they believed much more.”

[4:42]  ⁹ tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ¹⁰ sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[16:30]  ¹¹ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ¹² tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ¹³ tn Grk “said.”

[16:31]  ¹⁴ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ¹⁵ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ¹⁶ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ¹⁷ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:1]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ²¹ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ²² 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.

[1:9]  ²³ 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]  ²⁴ 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]  ²⁵ 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.

[1:10]  ²⁶ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²⁷ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ²⁸ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:10]  ³⁰ tn Heb “all which my eyes asked for, I did not withhold from them.”

[2:10]  ³¹ tn Heb “I did not refuse my heart any pleasure.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis.

[2:10]  ³² tn Heb “So my heart was joyful from all my toil.”

[2:10]  ³³ tn Heb “and this was my portion from all my toil.”