Kisah Para Rasul 17:32

17:32 Now when they heard about ¹  the resurrection from the dead, some began to scoff, ²  but others said, “We will hear you again about this.”

Amsal 6:4-5

6:4 Permit no sleep to your eyes ³ 

or slumber to your eyelids.

6:5 Deliver yourself like a gazelle from a snare, ⁴ 

and like a bird from the trap ⁵  of the fowler.

Yesaya 55:6

55:6 Seek the Lord while he makes himself available; ⁶ 

call to him while he is nearby!

Hagai 1:2

The Indifference of the People

1:2 The Lord who rules over all ⁷  says this: “These people have said, ‘The time for rebuilding the Lord’s temple has not yet come.’” ⁸ 

Lukas 13:24-25

13:24 “Exert every effort ⁹  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once ¹⁰  the head of the house ¹¹  gets up ¹²  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ¹³  let us in!’ ¹⁴  But he will answer you, ¹⁵  ‘I don’t know where you come from.’ ¹⁶ 

Lukas 17:26-29

17:26 Just ¹⁷  as it was ¹⁸  in the days of Noah, ¹⁹  so too it will be in the days of the Son of Man. 17:27 People ²⁰  were eating, ²¹  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ²²  the flood came and destroyed them all. ²³  17:28 Likewise, just as it was ²⁴  in the days of Lot, people ²⁵  were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ²⁶ 

Lukas 17:2

17:2 It would be better for him to have a millstone ²⁷  tied around his neck and be thrown into the sea ²⁸  than for him to cause one of these little ones to sin. ²⁹ 

Kolose 1:2

1:2 to the saints, the faithful ³⁰  brothers and sisters ³¹  in Christ, at Colossae. Grace and peace to you ³²  from God our Father! ³³ 

Ibrani 3:7-8

Exposition of Psalm 95: Hearing God’s Word in Faith

3:7 Therefore, as the Holy Spirit says, ³⁴ 

“Oh, that today you would listen as he speaks! ³⁵ 

3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.

Ibrani 3:13

3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

Ibrani 4:11

4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience.

Yakobus 4:13-14

4:13 Come now, you who say, “Today or tomorrow we will go into this or that town ³⁶  and spend a year there and do business and make a profit.” 4:14 You ³⁷  do not know about tomorrow. What is your life like? ³⁸  For you are a puff of smoke ³⁹  that appears for a short time and then vanishes.

[17:32]  ¹ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ² tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[6:4]  ³ tn Heb “do not give sleep to your eyes.” The point is to go to the neighbor and seek release from the agreement immediately (cf. NLT “Don’t rest until you do”).

[6:5]  ⁴ tn Heb “from the hand.” Most translations supply “of the hunter.” The word “hand” can signify power, control; so the meaning is that of a gazelle freeing itself from a snare or a trap that a hunter set.

[6:5]  ⁵ tc Heb “hand” (so KJV, NAB, NRSV). Some mss and versions have it as “trap,” which may very well represent an interpretation too.

[55:6]  ⁶ tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.

[1:2]  ⁷ sn The epithet Lord who rules over all occurs frequently as a divine title throughout Haggai (see 1:5, 7, 9, 14; 2:4, 6, 7, 8, 9, 11, 23). This name (יְהוָה צְבָאוֹת, yÿhvah tsÿva’ot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.

[1:2]  ⁸ tn Heb “the time has not come, the time for the house of the Lord to be built” (similar KJV). A number of English versions refer to “rebuilding” (so NAB, NCV, NRSV, TEV, NLT) since the reconstruction of Solomon’s temple is actually in view.

[13:24]  ⁹ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:25]  ¹⁰ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ¹¹ tn Or “the master of the household.”

[13:25]  ¹² tn Or “rises,” or “stands up.”

[13:25]  ¹³ tn Or “Sir.”

[13:25]  ¹⁴ tn Grk “Open to us.”

[13:25]  ¹⁵ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ¹⁶ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[17:26]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ¹⁸ tn Or “as it happened.”

[17:26]  ¹⁹ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[17:27]  ²⁰ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ²¹ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ²³ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[17:28]  ²⁴ tn Or “as it happened.”

[17:28]  ²⁵ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:29]  ²⁶ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[17:2]  ²⁷ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ²⁸ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ²⁹ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[1:2]  ³⁰ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³² tn Or “Grace to you and peace.”

[1:2]  ³³ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[3:7]  ³⁴ sn The following quotation is from Ps 95:7b-11.

[3:7]  ³⁵ tn Grk “today if you hear his voice.”

[4:13]  ³⁶ tn Or “city.”

[4:14]  ³⁷ tn Grk “who” (continuing the description of the people of v. 13). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ³⁸ tn Or “you do not know what your life will be like tomorrow.”

[4:14]  ³⁹ tn Or “a vapor.” The Greek word ἀτμίς (atmis) denotes a swirl of smoke arising from a fire (cf. Gen 19:28; Lev 16:13; Joel 2:30 [Acts 2:19]; Ezek 8:11).