Yohanes 4:19
Konteks4:19 The woman said to him, “Sir, I see 1 that you are a prophet.
Yohanes 17:6-8
Konteks17:6 “I have revealed 2 your name to the men 3 you gave me out of the world. They belonged to you, 4 and you gave them to me, and they have obeyed 5 your word. 17:7 Now they understand 6 that everything 7 you have given me comes from you, 17:8 because I have given them the words you have given me. They 8 accepted 9 them 10 and really 11 understand 12 that I came from you, and they believed that you sent me.
Yohanes 17:26
Konteks17:26 I made known your name to them, and I will continue to make it known, 13 so that the love you have loved me with may be in them, and I may be in them.”
Kejadian 18:17-19
Konteks18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 14 18:18 After all, Abraham 15 will surely become 16 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 17 using his name. 18:19 I have chosen him 18 so that he may command his children and his household after him to keep 19 the way of the Lord by doing 20 what is right and just. Then the Lord will give 21 to Abraham what he promised 22 him.”
Kejadian 18:2
Konteks18:2 Abraham 23 looked up 24 and saw 25 three men standing across 26 from him. When he saw them 27 he ran from the entrance of the tent to meet them and bowed low 28 to the ground. 29
Kisah Para Rasul 6:8-12
Konteks6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 30 among the people. 6:9 But some men from the Synagogue 31 of the Freedmen (as it was called), 32 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 33 stood up and argued with Stephen. 6:10 Yet 34 they were not able to resist 35 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 36 some men to say, “We have heard this man 37 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 38 elders, and the experts in the law; 39 then they approached Stephen, 40 seized him, and brought him before the council. 41
Mazmur 25:14
Konteks25:14 The Lord’s loyal followers receive his guidance, 42
and he reveals his covenantal demands to them. 43
Amos 3:7
Konteks3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.
Matius 13:11
Konteks13:11 He replied, 44 “You have been given 45 the opportunity to know 46 the secrets 47 of the kingdom of heaven, but they have not.
Lukas 10:23
Konteks10:23 Then 48 Jesus 49 turned 50 to his 51 disciples and said privately, “Blessed 52 are the eyes that see what you see!
Kisah Para Rasul 20:27
Konteks20:27 For I did not hold back from 53 announcing 54 to you the whole purpose 55 of God.
Roma 16:25-26
Konteks16:25 56 Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, 16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –
Roma 16:1
Konteks16:1 Now I commend to you our sister Phoebe, who is a servant 57 of the church in Cenchrea,
Kolose 2:9-12
Konteks2:9 For in him all the fullness of deity lives 58 in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, 59 with a circumcision performed by human hands, but by the removal 60 of the fleshly body, 61 that is, 62 through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your 63 faith in the power 64 of God who raised him from the dead.
Efesus 1:9
Konteks1:9 He did this when he revealed 65 to us the secret 66 of his will, according to his good pleasure that he set forth 67 in Christ, 68
Efesus 3:5
Konteks3:5 Now this secret 69 was not disclosed to people 70 in former 71 generations as it has now been revealed to his holy apostles and prophets by 72 the Spirit,
Kolose 1:26
Konteks1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.
Kolose 1:1
Konteks1:1 From Paul, 73 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Pengkhotbah 1:11
Konteks1:11 No one remembers the former events, 74
nor will anyone remember 75 the events that are yet to happen; 76
they will not be remembered by the future generations. 77
[4:19] 1 tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.
[17:6] 2 tn Or “made known,” “disclosed.”
[17:6] 3 tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.
[17:6] 4 tn Grk “Yours they were.”
[17:7] 6 tn Or “they have come to know,” or “they have learned.”
[17:8] 8 tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:8] 10 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[17:8] 12 tn Or have come to know.”
[17:26] 13 tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).
[18:17] 14 tn The active participle here refers to an action that is imminent.
[18:18] 15 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
[18:18] 16 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 17 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[18:19] 18 tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the
[18:19] 19 tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
[18:19] 20 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
[18:19] 21 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
[18:2] 23 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 24 tn Heb “lifted up his eyes.”
[18:2] 25 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
[18:2] 26 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
[18:2] 27 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 28 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
[18:2] 29 sn The reader knows this is a theophany. The three visitors are probably the
[6:8] 30 tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.
[6:9] 31 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[6:9] 32 tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).
[6:9] 33 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[6:10] 34 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 35 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 36 tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.
[6:11] 37 tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
[6:12] 38 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:12] 39 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 40 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 41 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[25:14] 42 tn Heb “the advice of the
[25:14] 43 tn Heb “and his covenant, to make them know.”
[13:11] 44 tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[13:11] 45 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[13:11] 46 tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[13:11] 47 tn Grk “the mysteries.”
[13:11] sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[10:23] 48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:23] 49 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:23] 50 tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.
[10:23] 51 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[10:23] 52 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
[20:27] 53 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
[20:27] 54 tn Or “proclaiming,” “declaring.”
[16:25] 56 tc There is a considerable degree of difference among the
[16:1] 57 tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.
[2:9] 58 sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.
[2:11] 59 tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.
[2:11] 60 tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.
[2:11] 61 tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”
[2:11] 62 tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.
[2:12] 63 tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).
[2:12] 64 tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”
[1:9] 65 tn Or “He did this by revealing”; Grk “making known, revealing.” Verse 9 begins with a participle dependent on “lavished” in v. 8; the adverbial participle could be understood as temporal (“when he revealed”), which would be contemporaneous to the action of the finite verb “lavished,” or as means (“by revealing”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.
[1:9] 66 tn Or “mystery.” In the NT μυστήριον (musthrion) refers to a divine secret previously undisclosed.
[1:9] 67 tn Or “purposed,” “publicly displayed.” Cf. Rom 3:25.
[1:9] 68 tn Grk “in him”; the referent (Christ) has been specified in the translation for the sake of clarity.
[1:9] sn In Christ. KJV has “in himself” as though the antecedent were God the Father. Although possible, the notion of the verb set forth (Greek προτίθημι, protiqhmi) implies a plan that is carried out in history (cf. Rom 1:13; 3:25) and thus more likely refers to Christ.
[3:5] 69 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
[3:5] 70 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
[1:1] 73 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:11] 74 tn Heb “There is no remembrance of former things.” The term רִאשֹׁנִים (ri’shonim, “former things”) is the masculine plural form of the adjective רִאשׁוֹן (ri’shon,“former, first, chief”; BDB 911 s.v. רִאשׁוֹן). When used in a temporal sense, the singular denotes “former” in time (BDB 911 s.v. 1.a) or “first” in time (BDB 911 s.v. 2.a). The plural form is only used to denote “former” in time: “former persons,” i.e., ancestors, men of old (e.g., Lev 26:45; Deut 19:14; Job 18:20; Isa 61:4; Ps 79:8; Sirach 4:16) or “former things,” i.e., past events (e.g., Isa 41:22; 42:9; 43:9, 18; 46:9; 48:3). See BDB 911 s.v. 1.a, which suggests that this usage refers to “former persons.” This approach is adopted by several translations: “men of old” (NEB, NAB, NIV, Moffatt), “people of long ago” (NRSV), “earlier ones” (NJPS), and “former generations” (ASV). On the other hand, this Hebrew phrase may be nuanced “former things” or “earlier things” (HALOT 1168 s.v. ן(וֹ)רִאשֹׁ). This is adopted by some translations: “former things” (KJV, RSV) and “earlier things” (NASB). Although future generations are mentioned in 1:11, what they will not remember is the past events. The context of 1:3-11 focuses on human achievement, that is, former things.
[1:11] 75 tn The term “remember” is not in the Hebrew text, but has been supplied in the translation for clarity.
[1:11] 76 tn Heb “and also of the last things which will be.” The term אַחֲרֹנִים (’akharonim, “the future things”) is the masculine plural form of the adjective אַחֲרוֹן (’akharon) which means “coming after” (BDB 30 s.v. אַחֲרוֹן) or “at the back” (HALOT 36 s.v. אַחֲרוֹן). When used in a temporal sense, it may mean (1) “later one; (2) “in the future”; (3) “last”; or (4) “at the last” or “in the end” (HALOT 36 s.v. 2). The plural form may be used in reference to (1) future generations, e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 4:16, or (2) future events, e.g., Neh 8:18 (BDB 30 s.v.). BDB 30 s.v. b suggests that this usage refers to “future generations,” while HALOT 36 s.v. 2.c suggests future events. As mentioned in the previous note, it probably refers to future events rather than future generations.
[1:11] sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done.
[1:11] 77 tn Heb “There will not be any remembrance of them among those who come after.”
[1:11] sn According to Qoheleth, nothing new really happens under the sun (1:9). Apparent observations of what appears to be revolutionary are due to a lack of remembrance by subsequent generations of what happened long before their time in past generations (1:10-11a). And what will happen in future generations will not be remembered by the subsequent generations to arise after them (1:11b).