Kisah Para Rasul 3:7
Konteks3:7 Then 1 Peter 2 took hold 3 of him by the right hand and raised him up, and at once the man’s 4 feet and ankles were made strong. 5
Yohanes 7:23
Konteks7:23 But if a male child 6 is circumcised 7 on the Sabbath so that the law of Moses is not broken, 8 why are you angry with me because I made a man completely well 9 on the Sabbath?
Yohanes 10:32
Konteks10:32 Jesus said to them, 10 “I have shown you many good deeds 11 from the Father. For which one of them are you going to stone me?”
Yohanes 10:1
Konteks10:1 “I tell you the solemn truth, 12 the one who does not enter the sheepfold 13 by the door, 14 but climbs in some other way, is a thief and a robber.
Pengkhotbah 3:15-17
Konteks3:15 Whatever exists now has already been, and whatever will be has already been;
for God will seek to do again 15 what has occurred 16 in the past. 17
3:16 I saw something else on earth: 18
In the place of justice, there was wickedness,
and in the place of fairness, 19 there was wickedness.
3:17 I thought to myself, “God will judge both the righteous and the wicked;
for there is an appropriate time for every activity,
and there is a time of judgment 20 for every deed.
Pengkhotbah 4:14
Konteks4:14 For he came out of prison 21 to become king,
even though he had been born poor in what would become his 22 kingdom.
[3:7] 1 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 2 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 3 tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.
[3:7] 4 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 5 sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.
[7:23] 6 tn Grk “a man.” See the note on “male child” in the previous verse.
[7:23] 7 tn Grk “receives circumcision.”
[7:23] 8 sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca.
[7:23] 9 tn Or “made an entire man well.”
[10:32] 10 tn Grk “Jesus answered them.”
[10:32] 11 tn Or “good works.”
[10:1] 12 tn Grk “Truly, truly, I say to you.”
[10:1] 13 sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).
[3:15] 15 tn The phrase “to do again” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[3:15] 16 tn Heb “God will seek that which is driven away.” The meaning of יְבַקֵּשׁ אֶת־נִרְדָּף (yÿvaqqesh ’et-nirdaf) is difficult to determine: יְבַקֵּשׁ (yÿvaqqesh) is Piel imperfect 3rd person masculine singular from בָּקַשׁ (baqash, “to seek”) and נִרְדָּף (nirdaf) is a Niphal participle 3rd person masculine singular from רָדַף (radaf, “to drive away”). There are several options: (1) God watches over the persecuted: יְבַקֵּשׁ (“seeks”) functions as a metonymy of cause for effect (i.e., to protect), and אֶת־נִרְדָּף (“what is driven away”) refers to “those who are persecuted.” But this does not fit the context. (2) God will call the past to account: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to hold accountable), and אֶת־נִרְדָּף is a metonymy of attribute (i.e., the past). This approach is adopted by several English translations: “God requires that which is past” (KJV), “God will call the past to account” (NIV) and “God summons each event back in its turn” (NEB). (3) God finds what has been lost: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to find), and אֶת־נִרְדָּף refers to what has been lost: “God restores what would otherwise be displaced” (NAB). (4) God repeats what has already occurred: יְבַקֵּשׁ functions as a metonymy of effect (i.e., to repeat), and אֶת־נִרְדָּף is a metonymy (i.e., that which has occurred). This fits the context and provides a tight parallel with the preceding line: “That which is has already been, and that which will be has already been” (3:15a) parallels “God seeks [to repeat] that which has occurred [in the past].” This is the most popular approach among English versions: “God restores that which has past” (Douay), “God seeks again that which is passed away” (ASV), “God seeks what has passed by” (NASB), “God seeks what has been driven away” (RSV), “God seeks out what has passed by” (MLB), “God seeks out what has gone by” (NRSV), and “God is ever bringing back what disappears” (Moffatt).
[3:15] 17 tn The phrase “in the past” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[3:16] 18 tn Heb “under the sun.”
[3:16] 19 tn Or “righteousness.”
[3:17] 20 tn The phrase “a time of judgment” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[4:14] 21 tn Heb “came from the house of bonds.”
[4:14] 22 tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.
