Ulangan 4:35-36

4:35 You have been taught that the Lord alone is God – there is no other besides him. 4:36 From heaven he spoke to you in order to teach you, and on earth he showed you his great fire from which you also heard his words. ¹ 

Ulangan 5:6

The Ten Commandments

5:6 “I am the Lord your God, he who brought you from the land of Egypt, from the place of slavery.

Ulangan 5:1

The Opening Exhortation

5:1 Then Moses called all the people of Israel together and said to them: ²  “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them!

Kisah Para Rasul 18:21

18:21 but said farewell to ³  them and added, ⁴  “I will come back ⁵  to you again if God wills.” ⁶  Then ⁷  he set sail from Ephesus,

Kisah Para Rasul 18:2

18:2 There he ⁸  found ⁹  a Jew named Aquila, ¹⁰  a native of Pontus, ¹¹  who had recently come from Italy with his wife Priscilla, because Claudius ¹²  had ordered all the Jews to depart from ¹³  Rome. ¹⁴  Paul approached ¹⁵  them,

Kisah Para Rasul 19:5

19:5 When they heard this, they were baptized in the name of the Lord Jesus,

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ¹⁶  Apollos was in Corinth, ¹⁷  Paul went through the inland ¹⁸  regions ¹⁹  and came to Ephesus. ²⁰  He ²¹  found some disciples there ²² 

Kisah Para Rasul 1:10

1:10 As ²³  they were still staring into the sky while he was going, suddenly ²⁴  two men in white clothing stood near them

Yesaya 42:8

The Lord Intervenes

42:8 I am the Lord! That is my name!

I will not share my glory with anyone else,

or the praise due me with idols.

Yesaya 44:6

The Absurdity of Idolatry

44:6 This is what the Lord, Israel’s king, says,

their protector, ²⁵  the Lord who commands armies:

“I am the first and I am the last,

there is no God but me.

Yesaya 44:8

44:8 Don’t panic! Don’t be afraid! ²⁶ 

Did I not tell you beforehand and decree it?

You are my witnesses! Is there any God but me?

There is no other sheltering rock; ²⁷  I know of none.

Yesaya 45:5-6

45:5 I am the Lord, I have no peer, ²⁸ 

there is no God but me.

I arm you for battle, ²⁹  even though you do not recognize ³⁰  me.

45:6 I do this ³¹  so people ³²  will recognize from east to west

that there is no God but me;

I am the Lord, I have no peer.

Yeremia 10:10-11

10:10 The Lord is the only true God.

He is the living God and the everlasting King.

When he shows his anger the earth shakes.

None of the nations can stand up to his fury.

10:11 You people of Israel should tell those nations this:

‘These gods did not make heaven and earth.

They will disappear ³³  from the earth and from under the heavens.’ ³⁴ 

Markus 12:29-32

12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 12:30 Love ³⁵  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ³⁶  12:31 The second is: ‘Love your neighbor as yourself.’ ³⁷  There is no other commandment greater than these.” 12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. ³⁸ 

Yohanes 17:3

17:3 Now this ³⁹  is eternal life ⁴⁰  – that they know you, the only true God, and Jesus Christ, ⁴¹  whom you sent.

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁴²  to heaven ⁴³  and said, “Father, the time ⁴⁴  has come. Glorify your Son, so that your ⁴⁵  Son may glorify you –

Kolose 1:4-6

1:4 since ⁴⁶  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁴⁷  from the hope laid up ⁴⁸  for you in heaven, which you have heard about in the message of truth, the gospel ⁴⁹  1:6 that has come to you. Just as in the entire world this gospel ⁵⁰  is bearing fruit and growing, so it has also been bearing fruit and growing ⁵¹  among you from the first day you heard it and understood the grace of God in truth.

Kolose 1:1

Salutation

1:1 From Paul, ⁵²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 2:5

2:5 to be self-controlled, ⁵³  pure, fulfilling their duties at home, ⁵⁴  kind, being subject to their own husbands, so that the message ⁵⁵  of God may not be discredited. ⁵⁶ 

[4:36]  ¹ tn Heb “and his words you heard from the midst of the fire.”

[5:1]  ² tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”

[18:21]  ³ tn Or “but took leave of.”

[18:21]  ⁴ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ⁵ tn Or “will return.”

[18:21]  ⁶ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ⁷ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[18:2]  ⁸ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.

[18:2]  ⁹ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ¹⁰ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ¹¹ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ¹² sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ¹³ tn Or “to leave.”

[18:2]  ¹⁴ map For location see JP4 A1.

[18:2]  ¹⁵ tn Or “went to.”

[19:1]  ¹⁶ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ¹⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ¹⁸ tn Or “interior.”

[19:1]  ¹⁹ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ²⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ²¹ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ²² tn The word “there” is not in the Greek text but is implied.

[1:10]  ²³ tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ²⁴ tn Grk “behold.”

[44:6]  ²⁵ tn Heb “his kinsman redeemer.” See the note at 41:14.

[44:8]  ²⁶ tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsa^a.

[44:8]  ²⁷ tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”

[45:5]  ²⁸ tn Heb “and there is none besides.” On the use of עוֹד (’od) here, see BDB 729 s.v. 1.c.

[45:5]  ²⁹ tn Heb “gird you” (so NASB) or “strengthen you” (so NIV).

[45:5]  ³⁰ tn Or “know” (NAB, NCV, NRSV, TEV, CEV, NLT); NIV “have not acknowledged.”

[45:6]  ³¹ tn The words “I do this” are supplied in the translation for stylistic reasons.

[45:6]  ³² tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”

[10:11]  ³³ tn Aram “The gods who did not make…earth will disappear…” The sentence is broken up in the translation to avoid a long, complex English sentence in conformity with contemporary English style.

[10:11]  ³⁴ tn This verse is in Aramaic. It is the only Aramaic sentence in Jeremiah. Scholars debate the appropriateness of this verse to this context. Many see it as a gloss added by a postexilic scribe which was later incorporated into the text. Both R. E. Clendenen (“Discourse Strategies in Jeremiah 10,” JBL 106 [1987]: 401-8) and W. L. Holladay (Jeremiah [Hermeneia], 1:324-25, 334-35) have given detailed arguments that the passage is not only original but the climax and center of the contrast between the Lord and idols in vv. 2-16. Holladay shows that the passage is a very carefully constructed chiasm (see accompanying study note) which argues that “these” at the end is the subject of the verb “will disappear” not the attributive adjective modifying heaven. He also makes a very good case that the verse is poetry and not prose as it is rendered in the majority of modern English versions.

[10:11]  sn This passage is carefully structured and placed to contrast the Lord who is living and eternal (v. 10) and made the heavens and earth (v. 12) with the idols who did not and will disappear. It also has a very careful concentric structure in the original text where “the gods” is balanced by “these,” “heavens” is balance by “from under the heavens,” “the earth” is balanced by “from the earth,” and “did not make” is balanced and contrasted in the very center by “will disappear.” The structure is further reinforced by the sound play/wordplay between “did not make” (Aram לָא עֲבַדוּ [la’ ’avadu]) and “will disappear” (Aram יֵאבַדוּ [ye’vadu]). This is the rhetorical climax of Jeremiah’s sarcastic attack on the folly of idolatry.

[12:30]  ³⁵ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  ³⁶ sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[12:31]  ³⁷ sn A quotation from Lev 19:18.

[12:32]  ³⁸ sn A quotation from Deut 4:35.

[17:3]  ³⁹ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ⁴⁰ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ⁴¹ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:1]  ⁴² tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ⁴³ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁴⁴ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ⁴⁵ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[1:4]  ⁴⁶ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ⁴⁷ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁴⁸ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁴⁹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ⁵⁰ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁵¹ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:1]  ⁵² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:5]  ⁵³ tn Or “sensible.”

[2:5]  ⁵⁴ tn Grk “domestic,” “keeping house.”

[2:5]  ⁵⁵ tn Or “word.”

[2:5]  ⁵⁶ tn Or “slandered.”