Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ¹  that ²  God anointed him with the Holy Spirit and with power. He ³  went around doing good and healing all who were oppressed by the devil, ⁴  because God was with him. ⁵ 

Galatia 6:10

6:10 So then, ⁶  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ⁷ 

Titus 2:14

2:14 He ⁸  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ⁹  who are eager to do good. ¹⁰ 

Ibrani 13:16

13:16 And do not neglect to do good and to share what you have, ¹¹  for God is pleased with such sacrifices.

Ibrani 13:3

13:3 Remember those in prison as though you were in prison with them, ¹²  and those ill-treated as though you too felt their torment. ¹³ 

Yohanes 1:11

1:11 He came to what was his own, ¹⁴  but ¹⁵  his own people ¹⁶  did not receive him. ¹⁷ 

[10:38]  ¹ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ² tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ³ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ⁴ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ⁵ sn See Acts 7:9.

[6:10]  ⁶ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.

[6:10]  ⁷ tn Grk “to those who are members of the family of [the] faith.”

[2:14]  ⁸ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ⁹ tn Or “a people who are his very own.”

[2:14]  ¹⁰ tn Grk “for good works.”

[13:16]  ¹¹ tn Grk “neglect doing good and fellowship.”

[13:3]  ¹² tn Grk “as being imprisoned together.”

[13:3]  ¹³ tn Or “since you too are vulnerable”; Grk “you also being in the body.”

[1:11]  ¹⁴ tn Grk “to his own things.”

[1:11]  ¹⁵ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ¹⁶ tn “People” is not in the Greek text but is implied.

[1:11]  ¹⁷ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.