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 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ⁶  days, when the disciples were growing in number, ⁷  a complaint arose on the part of the Greek-speaking Jews ⁸  against the native Hebraic Jews, ⁹  because their widows ¹⁰  were being overlooked ¹¹  in the daily distribution of food. ¹² 

Titus 3:7

3:7 And so, ¹³  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ¹⁴ 

Titus 1:10

1:10 For there are many ¹⁵  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹⁶ 

Titus 1:1-2

Salutation

1:1 From Paul, ¹⁷  a slave ¹⁸  of God and apostle of Jesus Christ, to further the faith ¹⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²⁰ 

Titus 3:15

3:15 Everyone with me greets you. Greet those who love us in the faith. ²¹  Grace be with you all. ²² 

Ibrani 11:2

11:2 For by it the people of old ²³  received God’s commendation. ²⁴ 

[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.

[6:1]  ⁶ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ⁷ tn Grk “were multiplying.”

[6:1]  ⁸ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ⁹ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁰ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹¹ tn Or “neglected.”

[6:1]  ¹² tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[3:7]  ¹³ 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]  ¹⁴ tn Grk “heirs according to the hope of eternal life.”

[1:10]  ¹⁵ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ¹⁶ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[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, “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]  ¹⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ²⁰ tn Grk “before eternal ages.”

[3:15]  ²¹ tn Or “faithfully.”

[3:15]  ²² tc Most witnesses (א² D¹ F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.

[11:2]  ²³ tn Or “the elders,” “the ancients.”

[11:2]  ²⁴ tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.