Kisah Para Rasul 10:29

10:29 Therefore when you sent for me, ¹  I came without any objection. Now may I ask why ²  you sent for me?”

Kisah Para Rasul 26:13

26:13 about noon along the road, Your Majesty, ³  I saw a light from heaven, ⁴  brighter than the sun, shining everywhere around ⁵  me and those traveling with me.

Mazmur 119:60

119:60 I keep your commands

eagerly and without delay. ⁶ 

Amsal 3:27-28

Wisdom Demonstrated in Relationships with People

3:27 Do not withhold good from those who need it, ⁷ 

when ⁸  you ⁹  have the ability ¹⁰  to help. ¹¹ 

3:28 Do not say to your neighbor, “Go! Return tomorrow

and I will give it,” when ¹²  you have it with you at the time. ¹³ 

Amsal 3:2

3:2 for they will provide ¹⁴  a long and full life, ¹⁵ 

and they will add well-being ¹⁶  to you.

Kolose 2:12-13

2:12 Having been buried with him in baptism, you also have been raised with him through your ¹⁷  faith in the power ¹⁸  of God who raised him from the dead. 2:13 And even though you were dead in your ¹⁹  transgressions and in the uncircumcision of your flesh, he nevertheless ²⁰  made you alive with him, having forgiven all your transgressions.

[10:29]  ¹ tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.

[10:29]  ² tn Grk “ask for what reason.”

[26:13]  ³ tn Grk “O King.”

[26:13]  ⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ⁵ tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.

[119:60]  ⁶ tn Heb “I hurry and I do not delay to keep your commands.”

[3:27]  ⁷ tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.

[3:27]  ⁸ tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”

[3:27]  ⁹ tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.

[3:27]  tn Heb “your hand.” The term יָדְךָ (“your hand”) functions as a synecdoche of part (= your hand) for the whole person (= you).

[3:27]  ¹⁰ tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).

[3:27]  ¹¹ tn Heb “to do [it]” (cf. KJV, NASB, NRSV).

[3:28]  ¹² tn Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”

[3:28]  ¹³ tn The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.

[3:2]  ¹⁴ tn The phrase “they will provide” does not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.

[3:2]  ¹⁵ tn Heb “length of days and years of life” (so NASB, NRSV). The idiom “length of days” refers to a prolonged life and “years of life” signifies a long time full of life, a life worth living (T. T. Perowne, Proverbs, 51). The term “life” refers to earthly felicity combined with spiritual blessedness (BDB 313 s.v. חַיִּים).

[3:2]  ¹⁶ tn The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” (BDB 1022 s.v. 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.

[2:12]  ¹⁷ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ¹⁸ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:13]  ¹⁹ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ²⁰ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).