2 Samuel 14:17
Konteks14:17 So your servant said, ‘May the word of my lord the king be my security, for my lord the king is like the angel of God when it comes to deciding between right and wrong! May the Lord your God be with you!’”
2 Samuel 14:1
Konteks14:1 Now Joab son of Zeruiah realized that the king longed to see 1 Absalom.
Kisah Para Rasul 3:9-11
Konteks3:9 All 2 the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations 3 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 4 at what had happened to him.
3:11 While the man 5 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 6 called Solomon’s Portico. 7
Mazmur 25:14
Konteks25:14 The Lord’s loyal followers receive his guidance, 8
and he reveals his covenantal demands to them. 9
Amsal 28:5
Konteks28:5 Evil people 10 do not understand justice, 11
but those who seek the Lord 12 understand it all.
Pengkhotbah 8:5
Konteks8:5 Whoever obeys his 13 command will not experience harm,
and a wise person 14 knows the proper time 15 and procedure.
Yohanes 7:17
Konteks7:17 If anyone wants to do God’s will, 16 he will know about my teaching, whether it is from God or whether I speak from my own authority. 17
Efesus 4:13-14
Konteks4:13 until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to 18 the measure of Christ’s full stature. 19 4:14 So 20 we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. 21
Filipi 1:10
Konteks1:10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ,
Filipi 1:1
Konteks1:1 From Paul 22 and Timothy, slaves 23 of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, 24 with the overseers 25 and deacons.
Filipi 1:21
Konteks1:21 For to me, living is Christ and dying is gain.
Ibrani 5:14
Konteks5:14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.
Ibrani 5:1
Konteks5:1 For every high priest is taken from among the people 26 and appointed 27 to represent them before God, 28 to offer both gifts and sacrifices for sins.
Yohanes 4:1
Konteks4:1 Now when Jesus 29 knew that the Pharisees 30 had heard that he 31 was winning 32 and baptizing more disciples than John
[14:1] 1 tn Heb “the heart of the king was upon.” The Syriac Peshitta adds the verb ’ethre’i (“was reconciled”).
[3:9] 2 tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[3:10] 3 tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.
[3:10] 4 sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).
[3:11] 5 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 6 tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.
[3:11] 7 sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.
[25:14] 8 tn Heb “the advice of the
[25:14] 9 tn Heb “and his covenant, to make them know.”
[28:5] 10 tn Heb “men of evil”; the context does not limit this to males only, however.
[28:5] 11 tn The term translated “justice” is מִשְׁפָּט (mishpat); it refers to the legal rights of people, decisions that are equitable in the community. W. G. Plaut observes that there are always those who think that “justice” is that which benefits them, otherwise it is not justice (Proverbs, 282).
[28:5] 12 sn The contrast (and the difference) is between the wicked and those who seek the
[8:5] 13 tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.
[8:5] 14 tn Heb “the heart of a wise man.”
[8:5] 15 tn The term עֵת (’et, “time”) connotes “a proper, suitable time for an event; the right moment” (HALOT 900 s.v. עֵת 6; BDB 773 s.v. עֵת 2.b); e.g., “it was the time for rain” (Ezra 10:13); “a time of judgment for the nations” (Ezek 30:3); “there is an appropriate time for every occasion” (Eccl 3:1); “the time when mountain goats are born” (Job 39:1); “the rain in its season” (Deut 11:14; Jer 5:24); “the time for the harvest” (Hos 2:11; Ps 1:3); “food in its season” (Ps 104:27).
[7:17] 17 tn Grk “or whether I speak from myself.”
[4:13] 18 tn The words “attaining to” were supplied in the translation to pick up the καταντήσωμεν (katanthswmen) mentioned earlier in the sentence and the εἰς (eis) which heads up this clause.
[4:13] 19 tn Grk “the measure of the stature of the fullness of Christ.” On this translation of ἡλικία (Jhlikia, “stature”) see BDAG 436 s.v. 3.
[4:14] 20 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:14] 21 tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.
[1:1] 22 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] 23 tn Traditionally, “servants” or “bondservants.” 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] 24 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[1:1] 25 sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.
[5:1] 26 tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”
[5:1] 27 tn Grk “who is taken from among people is appointed.”
[5:1] 28 tn Grk “appointed on behalf of people in reference to things relating to God.”
[4:1] 29 tc Several early and important witnesses, along with the majority of later ones (Ì66c,75 A B C L Ws Ψ 083 Ë13 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì66* א D Θ 086 Ë1 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.
[4:1] 30 sn See the note on Pharisees in 1:24.
[4:1] 31 tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.
