Amsal 22:23
Konteks22:23 for the Lord will plead their case 1
and will rob those who are robbing 2 them.
Kisah Para Rasul 24:24
Konteks24:24 Some days later, when Felix 3 arrived with his wife Drusilla, 4 who was Jewish, he sent for Paul and heard him speak 5 about faith in Christ Jesus. 6
Roma 1:5
Konteks1:5 Through him 7 we have received grace and our apostleship 8 to bring about the obedience 9 of faith 10 among all the Gentiles on behalf of his name.
Roma 10:8
Konteks10:8 But what does it say? “The word is near you, in your mouth and in your heart” 11 (that is, the word of faith that we preach),
Efesus 1:13
Konteks1:13 And when 12 you heard the word of truth (the gospel of your salvation) – when you believed in Christ 13 – you were marked with the seal 14 of the promised Holy Spirit, 15
Efesus 1:1
Konteks1:1 From Paul, 16 an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], 17 the faithful 18 in Christ Jesus.
Titus 1:11
Konteks1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.
Titus 1:1-2
Konteks1:1 From Paul, 19 a slave 20 of God and apostle of Jesus Christ, to further the faith 21 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. 22
Titus 1:7
Konteks1:7 For the overseer 23 must be blameless as one entrusted with God’s work, 24 not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.
[22:23] 1 tn The construction uses the verb יָרִיב (yariv) with its cognate accusative. It can mean “to strive,” but here it probably means “to argue a case, plead a case” (cf. KJV, NASB, NIV, NRSV). How the
[22:23] 2 tn The verb קָבַע (qava’, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the
[24:24] 3 sn See the note on Antonius Felix in 23:24.
[24:24] 4 sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.
[24:24] 5 tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”
[24:24] 6 tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:5] 7 tn Grk “through whom.”
[1:5] 8 tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.
[1:5] 9 tn Grk “and apostleship for obedience.”
[1:5] 10 tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.
[10:8] 11 sn A quotation from Deut 30:14.
[1:13] 12 tn Grk “in whom you also, when…” (continuing the sentence from v. 12).
[1:13] 13 tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.
[1:13] 14 tn Or “you were sealed.”
[1:13] 15 tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.
[1:1] 16 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 17 tc The earliest and most important
[1:1] map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[1:1] 18 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.
[1:1] 19 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 20 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 21 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:2] 22 tn Grk “before eternal ages.”
[1:7] 23 sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.