Kisah Para Rasul 2:40

2:40 With many other words he testified ¹  and exhorted them saying, “Save yourselves from this perverse ²  generation!”

Kisah Para Rasul 11:23

11:23 When ³  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁴  to the Lord with devoted hearts, ⁵ 

Kisah Para Rasul 14:22

14:22 They strengthened ⁶  the souls of the disciples and encouraged them to continue ⁷  in the faith, saying, “We must enter the kingdom ⁸  of God through many persecutions.” ⁹ 

Kisah Para Rasul 18:23

18:23 After he spent ¹⁰  some time there, Paul left and went through the region of Galatia ¹¹  and Phrygia, ¹²  strengthening all the disciples.

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ¹³  and spoken many words of encouragement ¹⁴  to the believers there, ¹⁵  he came to Greece, ¹⁶ 

Roma 12:8

12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹⁷  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹⁸  – which is your reasonable service.

Roma 2:11

2:11 For there is no partiality with God.

Roma 4:1

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ¹⁹  has discovered regarding this matter? ²⁰ 

Roma 5:14

5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type ²¹  of the coming one) transgressed. ²² 

Roma 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ²³  in the hope of God’s glory.

Roma 3:12

3:12 All have turned away,

together they have become worthless;

there is no one who shows kindness, not even one.” ²⁴ 

Roma 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Titus 2:1-2

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²⁵  sound teaching. 2:2 Older men are to be temperate, dignified, self-controlled, ²⁶  sound in faith, in love, and in endurance. ²⁷ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²⁸ 

Titus 2:6-15

2:6 Encourage younger men likewise to be self-controlled, ²⁹  2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ³⁰  because he has nothing evil to say about us. 2:9 Slaves ³¹  are to be subject to their own masters in everything, ³²  to do what is wanted and not talk back, 2:10 not pilfering, but showing all good faith, ³³  in order to bring credit to ³⁴  the teaching of God our Savior in everything.

2:11 For the grace of God has appeared, bringing salvation to all people. ³⁵  2:12 It trains us ³⁶  to reject godless ways ³⁷  and worldly desires and to live self-controlled, upright, and godly lives in the present age, 2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ³⁸  of our great God and Savior, Jesus Christ. ³⁹  2:14 He ⁴⁰  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ⁴¹  who are eager to do good. ⁴²  2:15 So communicate these things with the sort of exhortation or rebuke ⁴³  that carries full authority. ⁴⁴  Don’t let anyone look down ⁴⁵  on you.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁴⁶  sound teaching.

Pengkhotbah 5:1

Rash Vows

5:1 ⁴⁷ Be careful what you do ⁴⁸  when you go to the temple ⁴⁹  of God;

draw near to listen ⁵⁰  rather than to offer a sacrifice ⁵¹  like fools, ⁵² 

for they do not realize that they are doing wrong.

Pengkhotbah 5:12

5:12 The sleep of the laborer is pleasant – whether he eats little or much –

but the wealth of the rich will not allow him to sleep.

[2:40]  ¹ tn Or “warned.”

[2:40]  ² tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[11:23]  ³ tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:23]  ⁴ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ⁵ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[14:22]  ⁶ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ⁷ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ⁸ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁹ tn Or “sufferings.”

[18:23]  ¹⁰ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ¹¹ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ¹² sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[20:2]  ¹³ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ¹⁴ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ¹⁵ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ¹⁶ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[12:1]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ¹⁸ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[4:1]  ¹⁹ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ²⁰ tn Grk “has found?”

[5:14]  ²¹ tn Or “pattern.”

[5:14]  ²² tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

[5:2]  ²³ tn Or “exult, boast.”

[3:12]  ²⁴ sn Verses 10-12 are a quotation from Ps 14:1-3.

[2:1]  ²⁵ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:2]  ²⁶ tn Or “sensible.”

[2:2]  ²⁷ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

[1:2]  ²⁸ tn Grk “before eternal ages.”

[2:6]  ²⁹ tn Or “sensible.”

[2:8]  ³⁰ tn Or “put to shame.”

[2:9]  ³¹ tn See the note on the word “slave” in 1:1.

[2:9]  ³² tn Or “to be subject to their own masters, to do what is wanted in everything.”

[2:10]  ³³ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ³⁴ tn Or “adorn,” “show the beauty of.”

[2:11]  ³⁵ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ³⁶ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ³⁷ tn Grk “ungodliness.”

[2:13]  ³⁸ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ³⁹ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[2:14]  ⁴⁰ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ⁴¹ tn Or “a people who are his very own.”

[2:14]  ⁴² tn Grk “for good works.”

[2:15]  ⁴³ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:15]  ⁴⁴ tn Grk “speak these things and exhort and rebuke with all authority.”

[2:15]  ⁴⁵ tn Or “let anyone despise you”; or “let anyone disregard you.”

[2:1]  ⁴⁶ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[5:1]  ⁴⁷ sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[5:1]  ⁴⁸ tn Heb “Guard your feet.” The Kethib is the plural רַגְלֶיךָ (raglekha, “your feet”), while the Qere is the singular רַגְלְךָ (raglÿkha, “your foot”), which is preserved in several medieval Hebrew mss and is reflected in the versions (LXX, Aramaic Targum, Vulgate, Syriac Peshitta). For example, the LXX reads πόδα σου (poda sou, “your foot”) which reflects רַגְלְךָ.

[5:1]  sn The exhortation, “Guard your feet” is an idiom for “Watch your steps,” i.e., “Be careful what you do.” This is a compound figure: “foot” is a metonymy for “step,” and “step” is a metonymy for “action” (e.g., Job 12:5; 23:11; 31:5; Pss 119:59, 101, 105; Prov 1:16; 3:23; 4:26-27; 6:18; 19:2; Isa 58:13; 59:7; Jer 14:10). For example, “I have refrained my feet from every evil way” (Ps 119:101); see E. W. Bullinger, Figures of Speech, 648.

[5:1]  ⁴⁹ tn Heb “the house of God.” The term “house” (בַּיִת, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.

[5:1]  ⁵⁰ tn Alternately, “to obey.” The term לִשְׁמֹעַ (lishmoa’, preposition + Qal infinitive construct from שָׁמַע, shama’, “to hear”) may be taken in one of two ways: (1) literal: “to listen” in contrast to speak or (2) figurative (metonymy of cause for effect) “to obey” in contrast to sacrifice (HALOT 1572 s.v. שׁמע 4; BDB 1033–34 s.v. שָׁמַע). The LXX took the term in the literal sense: τοῦ ἀκούειν (tou akouein, “to listen”). The English versions reflect both literal and figurative options: “obedience” (NJPS, Douay, NAB, NEB) versus “to hear [or listen]” (KJV, ASV, YLT, MLB, RSV, NASB, NIV, NRSV). The section warns against rash vows therefore, the nuance “to listen” is more appropriate: the wise man will be slow to speak and quick to listen in the presence of God; however, the fool is unrestrained and speaks rashly.

[5:1]  ⁵¹ tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).

[5:1]  ⁵² tn Heb “the fools, a sacrifice.” The term “fools” (הַכְּסִילִים, hakkÿsilim) is an adverbial accusative of comparison (e.g., GKC 375 §118.r): “rather than giving a sacrifice like fools” (מִתֵּת הַכְּסִילִים זָבַח, mittet hakkÿsilim zavakh). Contextually, the “sacrifice” is a rash vow made to God that is not fulfilled. The rash vow is referred to in 5:2 as the “voice of a fool.” Qoheleth admonishes the fool against making a rash vow that is not paid: “When you make a vow to God, do not delay in paying it; for God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it” (vv. 4-5 [3-4 HT]).