Mazmur 68:11

68:11 The Lord speaks; ¹ 

many, many women spread the good news. ² 

Mazmur 68:18

68:18 You ascend on high, ³ 

you have taken many captives. ⁴ 

You receive tribute ⁵  from ⁶  men,

including even sinful rebels.

Indeed the Lord God lives there! ⁷ 

Yeremia 3:15

3:15 I will give you leaders ⁸  who will be faithful to me. ⁹  They will lead you with knowledge and insight.

Mikha 5:7

5:7 Those survivors from ¹⁰  Jacob will live ¹¹ 

in the midst of many nations. ¹² 

They will be like the dew the Lord sends,

like the rain on the grass,

that does not hope for men to come

or wait around for humans to arrive. ¹³ 

Lukas 10:1-2

The Mission of the Seventy-Two

10:1 After this ¹⁴  the Lord appointed seventy-two ¹⁵  others and sent them on ahead of him two by two into every town ¹⁶  and place where he himself was about to go. 10:2 He ¹⁷  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ¹⁸  to send out ¹⁹  workers into his harvest.

Kisah Para Rasul 8:4

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ²⁰  him.

Saul Begins to Persecute the Church

Now on that day a great ²¹  persecution began ²²  against the church in Jerusalem, ²³  and all ²⁴  except the apostles were forced to scatter throughout the regions ²⁵  of Judea and Samaria.

Kolose 1:28

1:28 We proclaim him by instructing ²⁶  and teaching ²⁷  all people ²⁸  with all wisdom so that we may present every person mature ²⁹  in Christ.

[68:11]  ¹ tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.

[68:11]  ² tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).

[68:18]  ³ tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

[68:18]  ⁴ tn Heb “you have taken captives captive.”

[68:18]  ⁵ tn Or “gifts.”

[68:18]  ⁶ tn Or “among.”

[68:18]  ⁷ tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

[3:15]  ⁸ tn Heb “shepherds.”

[3:15]  ⁹ tn Heb “after/according to my [own] heart.”

[5:7]  ¹⁰ tn Heb “the remnant of” (also in v. 8).

[5:7]  ¹¹ tn Heb “will be.”

[5:7]  ¹² tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).

[5:7]  ¹³ tn Heb “that does not hope for man, and does not wait for the sons of men.”

[5:7]  sn Men wait eagerly for the dew and the rain, not vice versa. Just as the dew and rain are subject to the Lord, not men, so the remnant of Israel will succeed by the supernatural power of God and not need the support of other nations. There may even be a military metaphor here. Israel will overwhelm their enemies, just as the dew completely covers the grass (see 2 Sam 17:12). This interpretation would be consistent with the image of v. 7.

[10:1]  ¹⁴ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ¹⁵ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ¹⁶ tn Or “city.”

[10:2]  ¹⁷ tn Here δέ (de) has not been translated.

[10:2]  ¹⁸ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ¹⁹ tn Grk “to thrust out.”

[8:1]  ²⁰ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ²¹ tn Or “severe.”

[8:1]  ²² tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²⁴ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ²⁵ tn Or “countryside.”

[1:28]  ²⁶ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ²⁷ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ²⁸ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ²⁹ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.