Matius 3:9

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Lukas 16:24

16:24 So ¹  he called out, ²  ‘Father Abraham, have mercy on me, and send Lazarus ³  to dip the tip of his finger ⁴  in water and cool my tongue, because I am in anguish ⁵  in this fire.’ ⁶ 

Kisah Para Rasul 8:24

8:24 But Simon replied, ⁷  “You pray to the Lord for me so that nothing of what you have said may happen to ⁸  me.”

Wahyu 3:9

3:9 Listen! ⁹  I am going to make those people from the synagogue ¹⁰  of Satan – who say they are Jews yet ¹¹  are not, but are lying – Look, I will make ¹²  them come and bow down ¹³  at your feet and acknowledge ¹⁴  that I have loved you.

[16:24]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ² tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ³ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ⁴ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ⁵ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ⁶ sn Fire in this context is OT imagery; see Isa 66:24.

[8:24]  ⁷ tn Grk “Simon answered and said.”

[8:24]  sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

[8:24]  ⁸ tn Grk “may come upon.”

[3:9]  ⁹ tn Grk “behold” (L&N 91.13).

[3:9]  ¹⁰ sn See the note on synagogue in 2:9.

[3:9]  ¹¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹² tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ¹³ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁴ tn Or “and know,” “and recognize.”