Numbers 14:30

14:30 You will by no means enter into the land where ¹  I swore ²  to settle ³  you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.

Psalms 126:6

126:6 The one who weeps as he walks along, carrying his bag ⁴  of seed,

will certainly come in with a shout of joy, carrying his sheaves of grain. ⁵ 

Luke 11:20

11:20 But if I cast out demons by the finger ⁶  of God, then the kingdom of God ⁷  has already overtaken ⁸  you.

Luke 11:1

Instructions on Prayer

11:1 Now ⁹  Jesus ¹⁰  was praying in a certain place. When ¹¹  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ¹²  taught ¹³  his disciples.”

Colossians 1:10

1:10 so that you may live ¹⁴  worthily of the Lord and please him in all respects ¹⁵  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:1

Salutation

1:1 From Paul, ¹⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:19

2:19 He has not held fast ¹⁷  to the head from whom the whole body, supported ¹⁸  and knit together through its ligaments and sinews, grows with a growth that is from God. ¹⁹ 

[14:30]  ¹ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ² tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ³ tn Heb “to cause you to dwell; to cause you to settle.”

[126:6]  ⁴ tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.

[126:6]  ⁵ tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.

[11:20]  ⁶ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[11:20]  ⁸ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[11:1]  ⁹ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ¹¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ¹² sn John refers to John the Baptist.

[11:1]  ¹³ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[1:10]  ¹⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:1]  ¹⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:19]  ¹⁷ tn The Greek participle κρατῶν (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.

[2:19]  ¹⁸ tn See BDAG 387 s.v. ἐπιχορηγέω 3.

[2:19]  ¹⁹ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”