Yesaya 60:14

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ¹ 

Lukas 10:16

10:16 “The one who listens ²  to you listens to me, ³  and the one who rejects you rejects me, and the one who rejects me rejects ⁴  the one who sent me.” ⁵ 

Lukas 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ⁶  also told this parable to some who were confident that they were righteous and looked down ⁷  on everyone else.

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ⁸  Jesus ⁹  told them a parable to show them they should always ¹⁰  pray and not lose heart. ¹¹ 

Kolose 1:28

1:28 We proclaim him by instructing ¹²  and teaching ¹³  all people ¹⁴  with all wisdom so that we may present every person mature ¹⁵  in Christ.

[60:14]  ¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:16]  ² tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ³ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ⁴ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ⁵ sn The one who sent me refers to God.

[18:9]  ⁶ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ⁷ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:1]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ¹⁰ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ¹¹ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[1:28]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.