Mazmur 122:1

Psalm 122 ¹ 

A song of ascents, ²  by David.

122:1 I was glad because ³  they said to me,

“We will go to the Lord’s temple.”

Matius 18:15-20

Restoring Christian Relationships

18:15 “If ⁴  your brother ⁵  sins, ⁶  go and show him his fault ⁷  when the two of you are alone. If he listens to you, you have regained your brother. 18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ⁸  18:17 If ⁹  he refuses to listen to them, tell it to the church. If ¹⁰  he refuses to listen to the church, treat him like ¹¹  a Gentile ¹²  or a tax collector. ¹³ 

18:18 “I tell you the truth, ¹⁴  whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. 18:19 Again, I tell you the truth, ¹⁵  if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. ¹⁶  18:20 For where two or three are assembled in my name, I am there among them.”

Kisah Para Rasul 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ¹⁷  to the breaking of bread and to prayer. ¹⁸ 

1 Korintus 12:14-27

12:14 For in fact the body is not a single member, but many. 12:15 If the foot says, “Since I am not a hand, I am not part of the body,” it does not lose its membership in the body because of that. 12:16 And if the ear says, “Since I am not an eye, I am not part of the body,” it does not lose its membership in the body because of that. 12:17 If the whole body were an eye, what part would do the hearing? If the whole were an ear, what part would exercise the sense of smell? 12:18 But as a matter of fact, God has placed each of the members in the body just as he decided. 12:19 If they were all the same member, where would the body be? 12:20 So now there are many members, but one body. 12:21 The eye cannot say to the hand, “I do not need you,” nor in turn can the head say to the foot, “I do not need you.” 12:22 On the contrary, those members that seem to be weaker are essential, 12:23 and those members we consider less honorable we clothe with greater honor, and our unpresentable members are clothed with dignity, ¹⁹  12:24 but our presentable members do not need this. Instead, God has blended together the body, giving greater honor to the lesser member, 12:25 so that there may be no division in the body, but the members may have mutual concern for one another. 12:26 If one member suffers, everyone suffers with it. If a ²⁰  member is honored, all rejoice with it.

12:27 Now you are Christ’s body, and each of you is a member of it.

[122:1]  ¹ sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.

[122:1]  ² sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[122:1]  ³ tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition בְּ (bet) usually introduces the reason for joy.

[18:15]  ⁴ tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ⁵ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ⁶ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ⁷ tn Grk “go reprove him.”

[18:16]  ⁸ sn A quotation from Deut 19:15.

[18:17]  ⁹ tn Here δέ (de) has not been translated.

[18:17]  ¹⁰ tn Here δέ (de) has not been translated.

[18:17]  ¹¹ tn Grk “let him be to you as.”

[18:17]  ¹² tn Or “a pagan.”

[18:17]  ¹³ sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[18:18]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ¹⁶ tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.

[2:42]  ¹⁷ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ¹⁸ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[12:23]  ¹⁹ tn Grk “have greater propriety (or decorum, presentability).”

[12:26]  ²⁰ tc ‡ Before μέλος (melos, “member”) the great majority of witnesses read ἕν (Jen, “one”; א² C D F G Ψ 0285 33 1881 Ï latt sy), while the most important of the Alexandrian mss omit it (Ì⁴⁶ א* A B 1739). The addition of ἕν appears to be motivated by its presence earlier in the verse with μέλος and the parallel structure of the two conditional clauses in this verse, while little reason can be given for its absence (although accidental oversight is of course possible, it is not likely that all these witnesses should have overlooked it). NA²⁷ has the word in brackets, indicating doubt as to its authenticity.