1 Korintus 11:1

11:1 Be imitators of me, just as I also am of Christ.

1 Korintus 11:1

11:1 Be imitators of me, just as I also am of Christ.

1 Korintus 1:6

1:6 just as the testimony about Christ has been confirmed among you –

1 Korintus 2:10

2:10 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God.

1 Korintus 2:2

2:2 For I decided to be concerned about nothing ¹  among you except Jesus Christ, and him crucified.

1 Korintus 3:7-9

3:7 So neither the one who plants counts for anything, ²  nor the one who waters, but God who causes the growth. 3:8 The one who plants and the one who waters work as one, ³  but each will receive his reward according to his work. 3:9 We are coworkers belonging to God. ⁴  You are God’s field, God’s building.

Titus 2:7

2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity,

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵  sound teaching.

Pengkhotbah 5:3

5:3 Just as dreams come when there are many cares, ⁶ 

so ⁷  the rash vow ⁸  of a fool occurs ⁹  when there are many words.

[2:2]  ¹ tn Grk “to know nothing.”

[3:7]  ² tn Grk “is anything.”

[3:8]  ³ tn Grk “are one.” The purpose of this phrase is to portray unified action on the part of ministers underneath God’s sovereign control. Although they are in fact individuals, they are used by God with a single purpose to accomplish his will in facilitating growth. This emphasis is brought out in the translation “work as one.”

[3:9]  ⁴ tn Although 1 Cor 3:9 is frequently understood to mean, “we are coworkers with God,” such a view assumes that the genitive θεοῦ (qeou) is associative because of its relationship to συνεργοί (sunergoi). However, not only is a genitive of association not required by the syntax (cf. ExSyn 130), but the context is decidedly against it: Paul and Apollos are insignificant compared to the God whom they serve (vv. 5-8).

[2:1]  ⁵ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[5:3]  ⁶ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ⁷ tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ⁸ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ⁹ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.