Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ¹  seven ²  men who are well-attested, ³  full of the Spirit and of wisdom, whom we may put in charge ⁴  of this necessary task. ⁵ 

Kisah Para Rasul 6:2

6:2 So the twelve ⁶  called ⁷  the whole group ⁸  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ⁹ 

Kolose 1:8

1:8 who also told us of your love in the Spirit.

Kolose 1:1

Salutation

1:1 From Paul, ¹⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 3:7

3:7 And so, ¹¹  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ¹² 

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Yohanes 1:12

1:12 But to all who have received him – those who believe in his name ¹³  – he has given the right to become God’s children

[6:3]  ¹ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ² sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ³ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ⁴ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ⁵ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:2]  ⁶ sn The twelve refers to the twelve apostles.

[6:2]  ⁷ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ⁸ tn Or “the multitude.”

[6:2]  ⁹ tn Grk “to serve tables.”

[1:1]  ¹⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:7]  ¹¹ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ¹² tn Grk “heirs according to the hope of eternal life.”

[1:12]  ¹³ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).