Kisah Para Rasul 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹  and let there be no one to live in it,’ ²  and ‘Let another take his position of responsibility.’ ³ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁴  the former ⁵  account, ⁶  Theophilus, ⁷  about all that Jesus began to do and teach

Titus 3:1-2

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁸  authorities, to be obedient, to be ready for every good work. 3:2 They must not slander ⁹  anyone, but be peaceable, gentle, showing complete courtesy to all people.

Titus 1:7

1:7 For the overseer ¹⁰  must be blameless as one entrusted with God’s work, ¹¹  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Titus 1:1

Salutation

1:1 From Paul, ¹²  a slave ¹³  of God and apostle of Jesus Christ, to further the faith ¹⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 2:25

2:25 For no one ¹⁵  can eat and drink ¹⁶ 

or experience joy ¹⁷  apart from him. ¹⁸ 

Wahyu 1:20--2:1

1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ¹⁹  The seven stars are the angels ²⁰  of the seven churches and the seven lampstands are the seven churches.

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ²¹  write the following: ²² 

“This is the solemn pronouncement of ²³  the one who has a firm grasp on ²⁴  the seven stars in his right hand ²⁵  – the one who walks among the seven golden ²⁶  lampstands:

Wahyu 2:8

To the Church in Smyrna

2:8 “To ²⁷  the angel of the church in Smyrna write the following: ²⁸ 

“This is the solemn pronouncement of ²⁹  the one who is the first and the last, the one who was dead, but ³⁰  came to life:

Wahyu 2:12

To the Church in Pergamum

2:12 “To ³¹  the angel of the church in Pergamum write the following: ³² 

“This is the solemn pronouncement of ³³  the one who has the sharp double-edged sword: ³⁴ 

[1:20]  ¹ tn Or “uninhabited” or “empty.”

[1:20]  ² sn A quotation from Ps 69:25.

[1:20]  ³ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:1]  ⁴ tn Or “produced,” Grk “made.”

[1:1]  ⁵ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁶ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁷ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[3:1]  ⁸ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[3:2]  ⁹ tn Or “discredit,” “damage the reputation of.”

[1:7]  ¹⁰ 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.

[1:7]  ¹¹ tn Grk “as God’s steward.”

[1:1]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:25]  ¹⁵ tn Heb “For who can…?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “No one can!” (see E. W. Bullinger, Figures of Speech, 949-51).

[2:25]  ¹⁶ tn The phrase “and drink” is not in the Hebrew text, but is supplied in the translation for stylistic harmonization with v. 24.

[2:25]  ¹⁷ tn The verb II חוּשׁ (khush, “to enjoy”) is a hapax legomenon which BDB defines as “to feel; to enjoy [with the senses]” on the basis of the context, and the cognates: Arabic “to feel; to perceive [by senses]”; Aramaic חושׁ “to feel pain,” and New Hebrew חושׁ “to feel pain” (BDB 301 s.v. II חֹוּשׁ). HALOT relates the Hebrew root to Akkadian havavu “to be delighted with” (HALOT 300 s.v. II חושׁ 1). The Vulgate renders this term as “to enjoy.” The Greek versions (LXX, Theodotion) and the Syriac Peshitta, however, did not understand this hapax; they rendered it as “to drink,” making some sense of the line by filling out the parallelism “to eat [and drink]” (e.g., Eccl 8:15).

[2:25]  ¹⁸ tc The MT reads מִמֶּנִּי (mimmenni, “more than I”). However, an alternate textual tradition of מִמֶּנּוּ (mimmennu,“apart from him [= God]”) is preserved in several medieval Hebrew mss, and is reflected in most of the versions (LXX, Syriac, Syro-Hexapla, and Jerome). The textual deviation is a case of simple orthographic confusion between י (yod) and ו (vav) as frequently happened, e.g., MT צו לצו צו לצו (tsv ltsv tsv ltsv) versus 1QIsa^a 28:10 צי לצי צי לצי (tsy ltsy ts ltsy); see P. K. McCarter, Jr., Textual Criticism, 47. It is difficult to determine which reading is original here. The MT forms a parenthetical clause, where Qoheleth refers to himself: no one had more of an opportunity to experience more enjoyment in life than he (e.g., 2:1-11). The alternate textual tradition is a causal clause, explaining why the ability to enjoy life is a gift from God: no one can experience enjoyment in life “apart from him,” that is, apart from “the hand of God” in 2:24. It is possible that internal evidence supports the alternate textual tradition. In 2:24-26, Qoheleth is not emphasizing his own resources to enjoy life, as he had done in 2:1-11; but that the ability to enjoy life is the gift of God. On the other hand, the Jerusalem Hebrew Bible project retains the MT reading with a “B” rating; see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:570. The English versions are split on the textual problem: a few retain MT מִמֶּנִּי (“more than I”), e.g., KJV, ASV, YLT, Douay, NJPS, while others adopt the alternate reading מִמֶּנּוּ, “apart from him” (NEB, NAB, MLB, NASB, RSV, NRSV, NIV, Moffatt).

[1:20]  ¹⁹ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ²⁰ tn Or perhaps “the messengers.”

[2:1]  ²¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ²² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ²³ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.

[2:1]  ²⁴ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ²⁵ sn On seven stars in his right hand see 1:16.

[2:1]  ²⁶ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[2:8]  ²⁷ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:8]  ²⁸ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:8]  ²⁹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:8]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:8]  ³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

[2:12]  ³¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:12]  ³² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:12]  ³³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:12]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:12]  ³⁴ sn On the sharp double-edged sword see 1:16.