Kejadian 3:13

3:13 So the Lord God said to the woman, “What is this ¹  you have done?” And the woman replied, “The serpent ²  tricked ³  me, and I ate.”

Ulangan 29:19

29:19 When such a person ⁴  hears the words of this oath he secretly ⁵  blesses himself ⁶  and says, “I will have peace though I continue to walk with a stubborn spirit.” ⁷  This will destroy ⁸  the watered ground with the parched. ⁹ 

Ulangan 29:2

The Exodus, Wandering, and Conquest Reviewed

29:2 Moses proclaimed to all Israel as follows: “You have seen all that the Lord did ¹⁰  in the land of Egypt to Pharaoh, all his servants, and his land.

Kisah Para Rasul 1:4

1:4 While he was with them, ¹¹  he declared, ¹²  “Do not leave Jerusalem, ¹³  but wait there ¹⁴  for what my ¹⁵  Father promised, ¹⁶  which you heard about from me. ¹⁷ 

Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ¹⁸  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 1:16

1:16 “Brothers, ¹⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ²⁰  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 8:10

8:10 All the people, ²¹  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ²² 

Mazmur 10:11

10:11 He says to himself, ²³ 

“God overlooks it;

he does not pay attention;

he never notices.” ²⁴ 

Mazmur 10:2

10:2 The wicked arrogantly chase the oppressed; ²⁵ 

the oppressed are trapped ²⁶  by the schemes the wicked have dreamed up. ²⁷ 

Kolose 2:11

2:11 In him you also were circumcised – not, however, ²⁸  with a circumcision performed by human hands, but by the removal ²⁹  of the fleshly body, ³⁰  that is, ³¹  through the circumcision done by Christ.

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³²  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:1

Salutation

1:1 From Paul, ³³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 2:14

2:14 He ³⁴  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ³⁵  who are eager to do good. ³⁶ 

[3:13]  ¹ tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

[3:13]  ² sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

[3:13]  ³ tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).

[29:19]  ⁴ tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  ⁵ tn Heb “in his heart.”

[29:19]  ⁶ tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

[29:19]  ⁷ tn Heb “heart.”

[29:19]  ⁸ tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  ⁹ tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”

[29:2]  ¹⁰ tn The Hebrew text includes “to your eyes,” but this is redundant in English style (cf. the preceding “you have seen”) and is omitted in the translation.

[1:4]  ¹¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ¹² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ¹⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ¹⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ¹⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ¹⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:6]  ¹⁸ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:16]  ¹⁹ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ²⁰ tn Grk “foretold by the mouth of.”

[8:10]  ²¹ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ²² tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[10:11]  ²³ tn Heb “he says in his heart.” See v. 6.

[10:11]  ²⁴ tn Heb “God forgets, he hides his face, he never sees.”

[10:2]  ²⁵ tn Heb “because of the pride of [the] wicked he burns [i.e. hotly pursues] [the] oppressed.” The singular forms רָשָׁע (rasha’, “wicked”) and עָנִי (’aniy, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.

[10:2]  ²⁶ tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.

[10:2]  ²⁷ tn Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. NIV, which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. NRSV, “let them be caught in the schemes they have devised”).

[2:11]  ²⁸ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ²⁹ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ³⁰ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ³¹ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[1:3]  ³² tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:1]  ³³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:14]  ³⁴ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ³⁵ tn Or “a people who are his very own.”

[2:14]  ³⁶ tn Grk “for good works.”