Kisah Para Rasul 15:41
Konteks15:41 He passed through Syria and Cilicia, strengthening 1 the churches.
Kisah Para Rasul 15:2
Konteks15:2 When Paul and Barnabas had a major argument and debate 2 with them, the church 3 appointed Paul and Barnabas and some others from among them to go up to meet with 4 the apostles and elders in Jerusalem 5 about this point of disagreement. 6
Kisah Para Rasul 20:20
Konteks20:20 You know that I did not hold back from proclaiming 7 to you anything that would be helpful, 8 and from teaching you publicly 9 and from house to house,
Yesaya 7:9
Konteks7:9 Ephraim’s leader is Samaria,
and Samaria’s leader is the son of Remaliah.
If your faith does not remain firm,
then you will not remain secure.” 10
Roma 16:25
Konteks16:25 11 Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,
Roma 16:1
Konteks16:1 Now I commend to you our sister Phoebe, who is a servant 12 of the church in Cenchrea,
Kolose 1:1
Konteks1:1 From Paul, 13 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Galatia 5:1
Konteks5:1 For freedom 14 Christ has set us free. Stand firm, then, and do not be subject again to the yoke 15 of slavery.
Efesus 4:13-16
Konteks4:13 until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to 16 the measure of Christ’s full stature. 17 4:14 So 18 we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. 19 4:15 But practicing the truth in love, 20 we will in all things grow up into Christ, who is the head. 4:16 From him the whole body grows, fitted and held together 21 through every supporting ligament. 22 As each one does its part, the body grows in love.
Kolose 2:6
Konteks2:6 Therefore, just as you received Christ Jesus as Lord, 23 continue to live your lives 24 in him,
Kolose 2:1
Konteks2:1 For I want you to know how great a struggle I have for you, 25 and for those in Laodicea, and for those who have not met me face to face. 26
Kolose 3:2
Konteks3:2 Keep thinking about things above, not things on the earth,
Kolose 3:13
Konteks3:13 bearing with one another and forgiving 27 one another, if someone happens to have 28 a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. 29
Kolose 3:2
Konteks3:2 Keep thinking about things above, not things on the earth,
Kolose 2:16
Konteks2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days –
Ibrani 13:9
Konteks13:9 Do not be carried away by all sorts of strange teachings. 30 For it is good for the heart to be strengthened by grace, not ritual meals, 31 which have never benefited those who participated in them.
Ibrani 13:20-21
Konteks13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ, 13:21 equip you with every good thing to do his will, working in us 32 what is pleasing before him through Jesus Christ, to whom be glory forever. 33 Amen.
Ibrani 13:1
Konteks13:1 Brotherly love must continue.
Pengkhotbah 5:10
Konteks5:10 The one who loves money 34 will never be satisfied with money, 35
he who loves wealth 36 will never be satisfied 37 with his 38 income.
This also is futile.
[15:41] 1 sn Strengthening. See Acts 14:22; 15:32; 18:23.
[15:2] 2 tn Grk “no little argument and debate” (an idiom).
[15:2] 3 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
[15:2] 4 tn Grk “go up to,” but in this context a meeting is implied.
[15:2] 5 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:2] 6 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
[20:20] 8 tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
[7:9] 10 tn Heb “if you do not believe, you will not endure.” The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse 4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. 1:20). “Believe” (תַאֳמִינוּ, ta’aminu) is a Hiphil form of the verb אָמָן (’aman); “endure” (תֵאָמֵנוּ, te’amenu) is a Niphal form of this same verb.
[16:25] 11 tc There is a considerable degree of difference among the
[16:1] 12 tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.
[1:1] 13 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[5:1] 14 tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.
[5:1] 15 sn Here the yoke figuratively represents the burdensome nature of slavery.
[4:13] 16 tn The words “attaining to” were supplied in the translation to pick up the καταντήσωμεν (katanthswmen) mentioned earlier in the sentence and the εἰς (eis) which heads up this clause.
[4:13] 17 tn Grk “the measure of the stature of the fullness of Christ.” On this translation of ἡλικία (Jhlikia, “stature”) see BDAG 436 s.v. 3.
[4:14] 18 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:14] 19 tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.
[4:15] 20 tn The meaning of the participle ἀληθεύοντες (alhqeuonte"; from the verb ἀληθεύω [alhqeuw]) is debated. In classical times the verb could mean “to speak the truth,” or “to be true, to prove true.” In the LXX it appears five times (Gen 20:16; 42:16; Prov 21:3; Isa 44:26; Sir 34:4) and translates four different Hebrew words; there it is an ethical term used of proving or being true, not with the idea of speaking the truth. In the NT the only other place the verb appears is in Gal 4:16 where it means “to speak the truth.” However, in Ephesians the concept of “being truthful” is the best sense of the word. In contrast to the preceding verse, where there are three prepositional phrases to denote falsehood and deceit, the present word speaks of being real or truthful in both conduct and speech. Their deceit was not only in their words but also in their conduct. In other words, the believers’ conduct should be transparent, revealing the real state of affairs, as opposed to hiding or suppressing the truth through cunning and deceit. See H. W. Hoehner, Ephesians, 564-65, and R. Bultmann, TDNT 1:251.
[4:16] 21 tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.
[4:16] 22 tn Grk “joint of supply.”
[2:6] 23 tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.
[2:6] 24 tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.
[2:1] 25 tn Or “I want you to know how hard I am working for you…”
[2:1] 26 tn Grk “as many as have not seen my face in the flesh.”
[3:13] 27 tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.
[3:13] 28 tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.
[3:13] 29 tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.
[13:9] 30 tn Grk “by diverse and strange teachings.”
[13:9] 31 tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).
[13:21] 32 tc Some
[13:21] 33 tc ‡ Most
[5:10] 34 tn Heb “silver.” The Hebrew term כֶּסֶף (kesef, “silver”) refers to “money” (HALOT 490–91 s.v. כֶּסֶף 3). It is a synecdoche of specific (i.e., silver) for the general (i.e., money); see E. W. Bullinger, Figures of Speech, 625-29.
[5:10] 35 sn The Hebrew term “silver” (translated “money”) is repeated twice in this line for rhetorical emphasis.
[5:10] 36 tn The term הָמוֹן (hamon, “abundance; wealth”) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. הָמוֹן 1–6). Here, it refers to abundant wealth (related to “pomp”); cf. HALOT 250 s.v. הָמוֹן 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16).
[5:10] 37 tn The phrase “will never be satisfied” does not appear in the Hebrew text, but is supplied in the translation for clarity. Note the previous line.
[5:10] 38 tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.