Keluaran 20:17

20:17 “You shall not covet ¹  your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.” ² 

Ulangan 7:25

7:25 You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent ³  to the Lord your God.

Ulangan 7:1

The Dispossession of Nonvassals

7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, ⁴  Girgashites, ⁵  Amorites, ⁶  Canaanites, ⁷  Perizzites, ⁸  Hivites, ⁹  and Jebusites, ¹⁰  seven ¹¹  nations more numerous and powerful than you –

Kisah Para Rasul 21:1-2

Paul’s Journey to Jerusalem

21:1 After ¹²  we ¹³  tore ourselves away ¹⁴  from them, we put out to sea, ¹⁵  and sailing a straight course, ¹⁶  we came to Cos, ¹⁷  on the next day to Rhodes, ¹⁸  and from there to Patara. ¹⁹  21:2 We found ²⁰  a ship crossing over to Phoenicia, ²¹  went aboard, ²²  and put out to sea. ²³ 

Kisah Para Rasul 21:2

21:2 We found ²⁴  a ship crossing over to Phoenicia, ²⁵  went aboard, ²⁶  and put out to sea. ²⁷ 

Kisah Para Rasul 5:20-27

5:20 “Go and stand in the temple courts ²⁸  and proclaim ²⁹  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ³⁰  at daybreak and began teaching. ³¹ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ³²  – that is, the whole high council ³³  of the Israelites ³⁴  – and sent to the jail to have the apostles ³⁵  brought before them. ³⁶  5:22 But the officers ³⁷  who came for them ³⁸  did not find them in the prison, so they returned and reported, ³⁹  5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ⁴⁰  we found no one inside.” 5:24 Now when the commander ⁴¹  of the temple guard ⁴²  and the chief priests heard this report, ⁴³  they were greatly puzzled concerning it, ⁴⁴  wondering what this could ⁴⁵  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁴⁶  and teaching ⁴⁷  the people!” 5:26 Then the commander ⁴⁸  of the temple guard ⁴⁹  went with the officers ⁵⁰  and brought the apostles ⁵¹  without the use of force ⁵²  (for they were afraid of being stoned by the people). ⁵³ 

5:27 When they had brought them, they stood them before the council, ⁵⁴  and the high priest questioned ⁵⁵  them,

Habakuk 2:9

2:9 The one who builds his house by unjust gain is as good as dead. ⁵⁶ 

He does this so he can build his nest way up high

and escape the clutches of disaster. ⁵⁷ 

Lukas 12:15

12:15 Then ⁵⁸  he said to them, “Watch out and guard yourself from ⁵⁹  all types of greed, ⁶⁰  because one’s life does not consist in the abundance of his possessions.”

Roma 7:7-8

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ⁶¹  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else ⁶²  if the law had not said, “Do not covet.” ⁶³  7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ⁶⁴  For apart from the law, sin is dead.

Efesus 5:3

5:3 But ⁶⁵  among you there must not be either sexual immorality, impurity of any kind, ⁶⁶  or greed, as these are not fitting for the saints. ⁶⁷ 

Kolose 3:5

3:5 So put to death whatever in your nature belongs to the earth: ⁶⁸  sexual immorality, impurity, shameful passion, ⁶⁹  evil desire, and greed which is idolatry.

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Titus 1:9-10

1:9 He must hold firmly to the faithful message as it has been taught, ⁷⁰  so that he will be able to give exhortation in such healthy teaching ⁷¹  and correct those who speak against it.

1:10 For there are many ⁷²  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ⁷³ 

Ibrani 13:5

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ⁷⁴ 

Ibrani 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ⁷⁵ 

Pengkhotbah 2:15

2:15 So I thought to myself, “The fate of the fool will happen even to me! ⁷⁶ 

Then what did I gain by becoming so excessively ⁷⁷  wise?” ⁷⁸ 

So I lamented to myself, ⁷⁹ 

“The benefits of wisdom ⁸⁰  are ultimately ⁸¹  meaningless!”

[20:17]  ¹ tn The verb חָמַד (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.

[20:17]  ² sn See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.

[7:25]  ³ tn The Hebrew word תּוֹעֵבָה (to’evah, “abhorrent; detestable”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. Frequently such things (or even persons) must be condemned to annihilation (חֵרֶם, kherem) lest they become a means of polluting or contaminating others (cf. Deut 13:17; 20:17-18). See M. Grisanti, NIDOTTE 4:315.

[7:1]  ⁴ sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).

[7:1]  ⁵ sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).

[7:1]  ⁶ sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

[7:1]  ⁷ sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.

[7:1]  ⁸ sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).

[7:1]  ⁹ sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).

[7:1]  ¹⁰ sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).

[7:1]  ¹¹ sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.

[21:1]  ¹² tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ¹³ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ¹⁴ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ¹⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ¹⁶ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ¹⁷ sn Cos was an island in the Aegean Sea.

[21:1]  ¹⁸ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ¹⁹ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:2]  ²⁰ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ²¹ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²² tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ²³ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:2]  ²⁴ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ²⁵ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²⁶ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ²⁷ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[5:20]  ²⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ²⁹ tn Or “speak.”

[5:21]  ³⁰ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ³¹ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ³² tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ³³ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ³⁴ tn Grk “sons of Israel.”

[5:21]  ³⁵ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ³⁶ tn The words “before them” are not in the Greek text but are implied.

[5:22]  ³⁷ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ³⁸ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ³⁹ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:23]  ⁴⁰ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[5:24]  ⁴¹ tn Or “captain.”

[5:24]  ⁴² tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ⁴³ tn Grk “heard these words.”

[5:24]  ⁴⁴ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ⁴⁵ tn The optative verb here expresses confused uncertainty.

[5:25]  ⁴⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁴⁷ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ⁴⁸ tn Or “captain.”

[5:26]  ⁴⁹ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ⁵⁰ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ⁵¹ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁵² tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁵³ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ⁵⁴ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁵⁵ tn Or “interrogated,” “asked.”

[2:9]  ⁵⁶ tn Heb “Woe [to] the one who profits unjustly by evil unjust gain for his house.” On the term הוֹי (hoy) see the note on the word “dead” in v. 6.

[2:9]  ⁵⁷ tn Heb “to place his nest in the heights in order to escape from the hand of disaster.”

[2:9]  sn Here the Babylonians are compared to a bird, perhaps an eagle, that builds its nest in an inaccessible high place where predators cannot reach it.

[12:15]  ⁵⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ⁵⁹ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ⁶⁰ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[7:7]  ⁶¹ sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  ⁶² tn Grk “I would not have known covetousness.”

[7:7]  ⁶³ sn A quotation from Exod 20:17 and Deut 5:21.

[7:8]  ⁶⁴ tn Or “covetousness.”

[5:3]  ⁶⁵ tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.

[5:3]  ⁶⁶ tn Grk “all impurity.”

[5:3]  ⁶⁷ tn Grk “just as is fitting for saints.” The καθώς (kaqws) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.

[3:5]  ⁶⁸ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ⁶⁹ tn Or “lust.”

[1:9]  ⁷⁰ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ⁷¹ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ⁷² tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ⁷³ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[13:5]  ⁷⁴ sn A quotation from Deut 31:6, 8.

[13:2]  ⁷⁵ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

[2:15]  ⁷⁶ tn The emphatic use of the 1st person common singular personal pronoun אֲנִי (’ani, “me”) with the emphatic particle of association גַּם (gam, “even, as well as”; HALOT 195–96 s.v. גַּם) appears to emphasize the 1st person common singular suffix on יִקְרֵנִי (yiqreni) “it will befall [or “happen to”] me” (Qal imperfect 3rd person masculine singular + 1st person common singular suffix from קָרָה, qarah, “to befall; to happen to”); see GKC 438 §135.e. Qoheleth laments not that the fate of the wise man is the same as that of the fool, but that even he himself – the wisest man of all – would fare no better in the end than the most foolish.

[2:15]  ⁷⁷ tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 7:16 “excessively righteous” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”); see HALOT 452 s.v. I יֶתֶר. It is related to the verbal root יתר (Niphal “to be left over”; Hiphil “to have left over”); see HALOT 451–52 s.v. I יתר. The adjective is related to יִתְרוֹן (yitron, “advantage; profit”) which is a key-term in this section, creating a word-play: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate, i.e., death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He had striven to obtain wisdom, yet it held no ultimate advantage.

[2:15]  ⁷⁸ tn Heb “And why was I wise (to) excess?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “I gained nothing!” (E. W. Bullinger, Figures of Speech, 949).

[2:15]  ⁷⁹ tn Heb “So I said in my heart.”

[2:15]  ⁸⁰ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

[2:15]  ⁸¹ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.