1 Korintus 14:5

14:5 I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened.

1 Korintus 14:12

14:12 It is the same with you. Since you are eager for manifestations of the Spirit, ¹  seek to abound in order to strengthen the church.

1 Korintus 14:17

14:17 For you are certainly giving thanks well, but the other person is not strengthened.

1 Korintus 14:19

14:19 but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue.

1 Korintus 14:22-26

14:22 So then, tongues are a sign not for believers but for unbelievers. Prophecy, however, is not for unbelievers but for believers. 14:23 So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds? 14:24 But if all prophesy, and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all. 14:25 The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”

Church Order

14:26 What should you do then, brothers and sisters? ²  When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation. Let all these things be done for the strengthening of the church.

Matius 25:14-30

The Parable of the Talents

25:14 “For it is like a man going on a journey, who summoned his slaves ³  and entrusted his property to them. 25:15 To ⁴  one he gave five talents, ⁵  to another two, and to another one, each according to his ability. Then he went on his journey. 25:16 The one who had received five talents went off right away and put his money to work ⁶  and gained five more. 25:17 In the same way, the one who had two gained two more. 25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it. 25:19 After ⁷  a long time, the master of those slaves came and settled his accounts with them. 25:20 The ⁸  one who had received the five talents came and brought five more, saying, ‘Sir, ⁹  you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, ¹⁰  ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:22 The ¹¹  one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ 25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, 25:25 so ¹²  I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’ 25:26 But his master answered, ¹³  ‘Evil and lazy slave! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter? 25:27 Then you should have deposited my money with the bankers, ¹⁴  and on my return I would have received my money back with interest! ¹⁵  25:28 Therefore take the talent from him and give it to the one who has ten. ¹⁶  25:29 For the one who has will be given more, ¹⁷  and he will have more than enough. But the one who does not have, even what he has will be taken from him. ¹⁸  25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’

Roma 12:6-8

12:6 And we have different gifts ¹⁹  according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith. 12:7 If it is service, he must serve; if it is teaching, he must teach; 12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Efesus 4:7-12

4:7 But to each one of us grace was given according to the measure of the gift of Christ. 4:8 Therefore it says, “When he ascended on high he captured ²⁰  captives; he gave gifts to men.” ²¹  4:9 Now what is the meaning of “he ascended,” except that he also descended ²²  to the lower regions, ²³  namely, the earth? ²⁴  4:10 He, the very one ²⁵  who descended, is also the one who ascended above all the heavens, in order to fill all things. 4:11 It was he ²⁶  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ²⁷  4:12 to equip ²⁸  the saints for the work of ministry, that is, ²⁹  to build up the body of Christ,

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ³⁰  urge you to live ³¹  worthily of the calling with which you have been called, ³² 

Pengkhotbah 4:10-11

4:10 For if they fall, one will help his companion up,

but pity ³³  the person who falls down and has no one to help him up.

4:11 Furthermore, if two lie down together, they can keep each other warm,

but how can one person keep warm by himself?

[14:12]  ¹ tn Grk “eager for spirits.” The plural is probably a shorthand for the Spirit’s gifts, especially in this context, tongues.

[14:26]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[25:14]  ³ tn See the note on the word “slave” in 8:9.

[25:15]  ⁴ tn Here καί (kai) has not been translated.

[25:15]  ⁵ sn A talent was equal to 6000 denarii. See the note on this term in 18:24.

[25:16]  ⁶ tn Grk “traded with them.”

[25:19]  ⁷ tn Here δέ (de) has not been translated.

[25:20]  ⁸ tn Here καί (kai) has not been translated.

[25:20]  ⁹ tn Grk Or “Lord; or “Master” (and so throughout this paragraph).

[25:21]  ¹⁰ tn Grk “His master said to him.”

[25:22]  ¹¹ tn Here δέ (de) has not been translated.

[25:25]  ¹² tn Here καί (kai) has not been translated.

[25:26]  ¹³ tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.

[25:27]  ¹⁴ tn For the translation “deposited my money with the bankers,” see L&N 57.216.

[25:27]  ¹⁵ sn That is, “If you really feared me you should have done a minimum to get what I asked for.”

[25:28]  ¹⁶ tn Grk “the ten talents.”

[25:29]  ¹⁷ tn Grk “to everyone who has, he will be given more.”

[25:29]  sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).

[25:29]  ¹⁸ sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.

[12:6]  ¹⁹ tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”

[4:8]  ²⁰ tn Grk “he led captive captivity.”

[4:8]  ²¹ sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.

[4:9]  ²² tc The majority of mss (א² B C³ Ψ Ï) read πρῶτον (prwton, “first”) here in conjunction with this verb: “he first descended.” The shorter reading, which lacks πρῶτον, should be considered original on the basis of both external and internal evidence: It has strong external support from the Alexandrian and Western texttypes (Ì⁴⁶ א* A C* D F G I^vid 082 6 33 81 1739 1881 pc); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of the passage.

[4:9]  ²³ tc The Western texttype (D* F G it) lacks the plural noun μέρη (merh, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by Ì⁴⁶ (which often has strong affinities, however, with the Western text). The inclusion of the word has strong external support from important, early mss as well as the majority of Byzantine cursives (א A B C D² I Ψ 33 1739 1881 Ï). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.

[4:9]  ²⁴ tn Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, “of the earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture” the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.

[4:10]  ²⁵ tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός (autos). This is reflected in the English translation through the use of “the very one.”

[4:11]  ²⁶ tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ²⁷ sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[4:12]  ²⁸ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

[4:12]  ²⁹ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[4:1]  ³⁰ tn Grk “prisoner in the Lord.”

[4:1]  ³¹ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ³² sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[4:10]  ³³ tn Heb “woe to him.”