Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ¹  “If ²  you consider me to be a believer in the Lord, ³  come and stay in my house.” And she persuaded ⁴  us.

Kisah Para Rasul 16:2

16:2 The brothers in Lystra ⁵  and Iconium ⁶  spoke well ⁷  of him. ⁸ 

Kolose 1:23

1:23 if indeed you remain in the faith, established and firm, ⁹  without shifting ¹⁰  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Efesus 3:6

3:6 namely, that through the gospel ¹¹  the Gentiles are fellow heirs, fellow members ¹²  of the body, and fellow partakers of the promise in Christ Jesus.

Filipi 1:7

1:7 For ¹³  it is right for me to think this about all of you, because I have you in my heart, ¹⁴  since both in my imprisonment ¹⁵  and in the defense and confirmation of the gospel all of you became partners in God’s grace ¹⁶  together with me.

Filipi 1:1

Salutation

1:1 From Paul ¹⁷  and Timothy, slaves ¹⁸  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ¹⁹  with the overseers ²⁰  and deacons.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²¹ 

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ²²  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ²³ 

Ibrani 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ²⁴  firm until the end.

Yakobus 2:5

2:5 Listen, my dear brothers and sisters! ²⁵  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ²⁶  do not show prejudice ²⁷  if you possess faith ²⁸  in our glorious Lord Jesus Christ. ²⁹ 

Pengkhotbah 5:1

Rash Vows

5:1 ³⁰ Be careful what you do ³¹  when you go to the temple ³²  of God;

draw near to listen ³³  rather than to offer a sacrifice ³⁴  like fools, ³⁵ 

for they do not realize that they are doing wrong.

Pengkhotbah 5:1

Rash Vows

5:1 ³⁶ Be careful what you do ³⁷  when you go to the temple ³⁸  of God;

draw near to listen ³⁹  rather than to offer a sacrifice ⁴⁰  like fools, ⁴¹ 

for they do not realize that they are doing wrong.

Yohanes 1:3

1:3 All things were created ⁴²  by him, and apart from him not one thing was created ⁴³  that has been created. ⁴⁴ 

[16:15]  ¹ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ² tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ³ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ⁴ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:2]  ⁵ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ⁶ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ⁷ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ⁸ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[1:23]  ⁹ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹⁰ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[3:6]  ¹¹ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

[3:6]  ¹² tn Grk “and fellow members.”

[1:7]  ¹³ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ¹⁴ tn Or possibly “because you have me in your heart.”

[1:7]  ¹⁵ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ¹⁶ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[1:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁰ 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.

[1:2]  ²¹ tn Grk “before eternal ages.”

[3:1]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ²³ tn Grk “of our confession.”

[3:14]  ²⁴ tn Grk “the beginning of the confidence.”

[2:5]  ²⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²⁷ tn Or “partiality.”

[2:1]  ²⁸ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ²⁹ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[5:1]  ³⁰ sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[5:1]  ³¹ tn Heb “Guard your feet.” The Kethib is the plural רַגְלֶיךָ (raglekha, “your feet”), while the Qere is the singular רַגְלְךָ (raglÿkha, “your foot”), which is preserved in several medieval Hebrew mss and is reflected in the versions (LXX, Aramaic Targum, Vulgate, Syriac Peshitta). For example, the LXX reads πόδα σου (poda sou, “your foot”) which reflects רַגְלְךָ.

[5:1]  sn The exhortation, “Guard your feet” is an idiom for “Watch your steps,” i.e., “Be careful what you do.” This is a compound figure: “foot” is a metonymy for “step,” and “step” is a metonymy for “action” (e.g., Job 12:5; 23:11; 31:5; Pss 119:59, 101, 105; Prov 1:16; 3:23; 4:26-27; 6:18; 19:2; Isa 58:13; 59:7; Jer 14:10). For example, “I have refrained my feet from every evil way” (Ps 119:101); see E. W. Bullinger, Figures of Speech, 648.

[5:1]  ³² tn Heb “the house of God.” The term “house” (בַּיִת, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.

[5:1]  ³³ tn Alternately, “to obey.” The term לִשְׁמֹעַ (lishmoa’, preposition + Qal infinitive construct from שָׁמַע, shama’, “to hear”) may be taken in one of two ways: (1) literal: “to listen” in contrast to speak or (2) figurative (metonymy of cause for effect) “to obey” in contrast to sacrifice (HALOT 1572 s.v. שׁמע 4; BDB 1033–34 s.v. שָׁמַע). The LXX took the term in the literal sense: τοῦ ἀκούειν (tou akouein, “to listen”). The English versions reflect both literal and figurative options: “obedience” (NJPS, Douay, NAB, NEB) versus “to hear [or listen]” (KJV, ASV, YLT, MLB, RSV, NASB, NIV, NRSV). The section warns against rash vows therefore, the nuance “to listen” is more appropriate: the wise man will be slow to speak and quick to listen in the presence of God; however, the fool is unrestrained and speaks rashly.

[5:1]  ³⁴ tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).

[5:1]  ³⁵ tn Heb “the fools, a sacrifice.” The term “fools” (הַכְּסִילִים, hakkÿsilim) is an adverbial accusative of comparison (e.g., GKC 375 §118.r): “rather than giving a sacrifice like fools” (מִתֵּת הַכְּסִילִים זָבַח, mittet hakkÿsilim zavakh). Contextually, the “sacrifice” is a rash vow made to God that is not fulfilled. The rash vow is referred to in 5:2 as the “voice of a fool.” Qoheleth admonishes the fool against making a rash vow that is not paid: “When you make a vow to God, do not delay in paying it; for God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it” (vv. 4-5 [3-4 HT]).

[5:1]  ³⁶ sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[5:1]  ³⁷ tn Heb “Guard your feet.” The Kethib is the plural רַגְלֶיךָ (raglekha, “your feet”), while the Qere is the singular רַגְלְךָ (raglÿkha, “your foot”), which is preserved in several medieval Hebrew mss and is reflected in the versions (LXX, Aramaic Targum, Vulgate, Syriac Peshitta). For example, the LXX reads πόδα σου (poda sou, “your foot”) which reflects רַגְלְךָ.

[5:1]  sn The exhortation, “Guard your feet” is an idiom for “Watch your steps,” i.e., “Be careful what you do.” This is a compound figure: “foot” is a metonymy for “step,” and “step” is a metonymy for “action” (e.g., Job 12:5; 23:11; 31:5; Pss 119:59, 101, 105; Prov 1:16; 3:23; 4:26-27; 6:18; 19:2; Isa 58:13; 59:7; Jer 14:10). For example, “I have refrained my feet from every evil way” (Ps 119:101); see E. W. Bullinger, Figures of Speech, 648.

[5:1]  ³⁸ tn Heb “the house of God.” The term “house” (בַּיִת, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.

[5:1]  ³⁹ tn Alternately, “to obey.” The term לִשְׁמֹעַ (lishmoa’, preposition + Qal infinitive construct from שָׁמַע, shama’, “to hear”) may be taken in one of two ways: (1) literal: “to listen” in contrast to speak or (2) figurative (metonymy of cause for effect) “to obey” in contrast to sacrifice (HALOT 1572 s.v. שׁמע 4; BDB 1033–34 s.v. שָׁמַע). The LXX took the term in the literal sense: τοῦ ἀκούειν (tou akouein, “to listen”). The English versions reflect both literal and figurative options: “obedience” (NJPS, Douay, NAB, NEB) versus “to hear [or listen]” (KJV, ASV, YLT, MLB, RSV, NASB, NIV, NRSV). The section warns against rash vows therefore, the nuance “to listen” is more appropriate: the wise man will be slow to speak and quick to listen in the presence of God; however, the fool is unrestrained and speaks rashly.

[5:1]  ⁴⁰ tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).

[5:1]  ⁴¹ tn Heb “the fools, a sacrifice.” The term “fools” (הַכְּסִילִים, hakkÿsilim) is an adverbial accusative of comparison (e.g., GKC 375 §118.r): “rather than giving a sacrifice like fools” (מִתֵּת הַכְּסִילִים זָבַח, mittet hakkÿsilim zavakh). Contextually, the “sacrifice” is a rash vow made to God that is not fulfilled. The rash vow is referred to in 5:2 as the “voice of a fool.” Qoheleth admonishes the fool against making a rash vow that is not paid: “When you make a vow to God, do not delay in paying it; for God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it” (vv. 4-5 [3-4 HT]).

[1:3]  ⁴² tn Or “made”; Grk “came into existence.”

[1:3]  ⁴³ tn Or “made”; Grk “nothing came into existence.”

[1:3]  ⁴⁴ tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (Ì^66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (Ì^75c C D L W^s 050* pc). NA²⁵ placed the phrase in v. 3; NA²⁶ moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.

[1:3]  tn Or “made”; Grk “that has come into existence.”