Kisah Para Rasul 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ¹  to the breaking of bread and to prayer. ² 

Roma 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ³  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

Efesus 3:6

3:6 namely, that through the gospel ⁴  the Gentiles are fellow heirs, fellow members ⁵  of the body, and fellow partakers of the promise in Christ Jesus.

Filipi 1:7

1:7 For ⁶  it is right for me to think this about all of you, because I have you in my heart, ⁷  since both in my imprisonment ⁸  and in the defense and confirmation of the gospel all of you became partners in God’s grace ⁹  together with me.

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ¹⁰  any affection or mercy, ¹¹ 

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ¹²  any affection or mercy, ¹³ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁴ 

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁵  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹⁶ 

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁷  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹⁸ 

Pengkhotbah 5:1

Rash Vows

5:1 ¹⁹ Be careful what you do ²⁰  when you go to the temple ²¹  of God;

draw near to listen ²²  rather than to offer a sacrifice ²³  like fools, ²⁴ 

for they do not realize that they are doing wrong.

[2:42]  ¹ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ² tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[15:27]  ³ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[3:6]  ⁴ 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]  ⁵ tn Grk “and fellow members.”

[1:7]  ⁶ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

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

[1:7]  ⁸ 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]  ⁹ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[2:1]  ¹⁰ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ¹¹ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[2:1]  ¹² tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ¹³ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:2]  ¹⁴ tn Grk “before eternal ages.”

[3:1]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹⁶ tn Grk “of our confession.”

[3:1]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹⁸ tn Grk “of our confession.”

[5:1]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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]).