1 Timotius 5:24-25

5:24 The sins of some people are obvious, going before them into judgment, but for others, they show up later. ¹  5:25 Similarly good works are also obvious, and the ones that are not cannot remain hidden.

1 Timotius 5:1

Instructions about Specific Groups

5:1 Do not address an older man harshly ²  but appeal to him as a father. Speak to younger men as brothers, ³ 

1 Samuel 2:24

2:24 This ought not to be, ⁴  my sons! For the report that I hear circulating among the Lord’s people is not good.

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ⁵  seven ⁶  men who are well-attested, ⁷  full of the Spirit and of wisdom, whom we may put in charge ⁸  of this necessary task. ⁹ 

Kisah Para Rasul 10:22

10:22 They said, “Cornelius the centurion, ¹⁰  a righteous ¹¹  and God-fearing man, well spoken of by the whole Jewish nation, ¹²  was directed by a holy angel to summon you to his house and to hear a message ¹³  from you.”

Kisah Para Rasul 22:12

22:12 A man named Ananias, ¹⁴  a devout man according to the law, ¹⁵  well spoken of by all the Jews who live there, ¹⁶ 

Kisah Para Rasul 22:3

22:3 “I am a Jew, ¹⁷  born in Tarsus in Cilicia, but brought up ¹⁸  in this city, educated with strictness ¹⁹  under ²⁰  Gamaliel ²¹  according to the law of our ancestors, ²²  and was ²³  zealous ²⁴  for God just as all of you are today.

Yohanes 1:12

1:12 But to all who have received him – those who believe in his name ²⁵  – he has given the right to become God’s children

[5:24]  ¹ tn Grk “they [the sins] follow after others.”

[5:1]  ² tn Or “Do not speak harshly to an older man.”

[5:1]  ³ tn No verb “speak” is stated in this clause, but it continues the sense of the preceding.

[2:24]  ⁴ tn Heb “no.”

[6:3]  ⁵ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ⁶ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ⁷ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ⁸ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ⁹ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[10:22]  ¹⁰ sn See the note on the word centurion in 10:1.

[10:22]  ¹¹ tn Or “just.”

[10:22]  ¹² tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.

[10:22]  ¹³ tn Grk “hear words.”

[22:12]  ¹⁴ tn Grk “a certain Ananias.”

[22:12]  ¹⁵ sn The law refers to the law of Moses.

[22:12]  ¹⁶ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[22:3]  ¹⁷ tn Grk “a Jewish man.”

[22:3]  ¹⁸ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ¹⁹ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ²⁰ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ²¹ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[22:3]  ²² tn Or “our forefathers.”

[22:3]  ²³ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ²⁴ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[1:12]  ²⁵ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).