Kisah Para Rasul 16:23
Konteks16:23 After they had beaten them severely, 1 they threw them into prison and commanded 2 the jailer to guard them securely.
Amsal 16:7
Konteks16:7 When a person’s 3 ways are pleasing to the Lord, 4
he 5 even reconciles his enemies to himself. 6
Yesaya 11:6-9
Konteks11:6 A wolf will reside 7 with a lamb,
and a leopard will lie down with a young goat;
an ox and a young lion will graze together, 8
as a small child leads them along.
11:7 A cow and a bear will graze together,
their young will lie down together. 9
A lion, like an ox, will eat straw.
over the hole of a snake; 11
over the nest 12 of a serpent
an infant 13 will put his hand. 14
11:9 They will no longer injure or destroy
on my entire royal mountain. 15
For there will be universal submission to the Lord’s sovereignty,
just as the waters completely cover the sea. 16
Matius 25:35-40
Konteks25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, 17 ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When 18 did we see you a stranger and invite you in, or naked and clothe you? 25:39 When 19 did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, 20 ‘I tell you the truth, 21 just as you did it for one of the least of these brothers or sisters 22 of mine, you did it for me.’
Lukas 10:33-34
Konteks10:33 But 23 a Samaritan 24 who was traveling 25 came to where the injured man 26 was, and when he saw him, he felt compassion for him. 27 10:34 He 28 went up to him 29 and bandaged his wounds, pouring oil 30 and wine on them. Then 31 he put him on 32 his own animal, 33 brought him to an inn, and took care of him.
Galatia 5:6
Konteks5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. 34
Galatia 5:13
Konteks5:13 For you were called to freedom, brothers and sisters; 35 only do not use your freedom as an opportunity to indulge your flesh, 36 but through love serve one another. 37
[16:23] 1 tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”
[16:23] 2 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
[16:7] 3 tn Heb “ways of a man.”
[16:7] 4 tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the
[16:7] 5 tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the
[16:7] 6 tn Heb “even his enemies he makes to be at peace with him.”
[11:6] 7 tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.
[11:6] 8 tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umÿri’, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimrÿ’u, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsaa). The present translation assumes this change.
[11:7] 9 tn Heb “and a cow and a bear will graze – together – they will lie down, their young.” This is a case of pivot pattern; יַחְדָּו (yakhddav, “together”) goes with both the preceding and following statements.
[11:8] 10 tn Heb “one sucking,” i.e., still being nursed by his mother.
[11:8] 11 tn Or perhaps, “cobra” (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV “asp.”
[11:8] 12 tc The Hebrew text has the otherwise unattested מְאוּרַת (mÿ’urat, “place of light”), i.e., opening of a hole. Some prefer to emend to מְעָרַת (mÿ’arat, “cave, den”).
[11:8] 13 tn Heb “one who is weaned” (cf. KJV, ASV, NASB, NRSV).
[11:8] 14 sn The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. 3-5). The categories “predator-prey” (i.e., oppressor-oppressed) will no longer exist.
[11:9] 15 tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).
[11:9] 16 tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.
[25:37] 17 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:38] 18 tn Here δέ (de) has not been translated.
[25:39] 19 tn Here δέ (de) has not been translated.
[25:40] 20 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
[25:40] 21 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:40] 22 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
[10:33] 23 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
[10:33] 24 tn This is at the beginning of the clause, in emphatic position in the Greek text.
[10:33] 25 tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).
[10:33] 26 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
[10:33] 27 tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.
[10:33] sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.
[10:34] 28 tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:34] 29 tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[10:34] 30 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
[10:34] 31 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
[10:34] 32 tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
[10:34] 33 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
[5:6] 34 tn Grk “but faith working through love.”
[5:13] 35 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[5:13] 36 tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”
[5:13] 37 tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).
