Yohanes 15:19-21

15:19 If you belonged to the world, ¹  the world would love you as its own. ²  However, because you do not belong to the world, ³  but I chose you out of the world, for this reason ⁴  the world hates you. ⁵  15:20 Remember what ⁶  I told you, ‘A slave ⁷  is not greater than his master.’ ⁸  If they persecuted me, they will also persecute you. If they obeyed ⁹  my word, they will obey ¹⁰  yours too. 15:21 But they will do all these things to you on account of ¹¹  my name, because they do not know the one who sent me. ¹² 

Kisah Para Rasul 14:22

14:22 They strengthened ¹³  the souls of the disciples and encouraged them to continue ¹⁴  in the faith, saying, “We must enter the kingdom ¹⁵  of God through many persecutions.” ¹⁶ 

Roma 8:36

8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ¹⁷ 

Roma 8:2

8:2 For the law of the life-giving Spirit ¹⁸  in Christ Jesus has set you ¹⁹  free from the law of sin and death.

Kolose 1:4

1:4 since ²⁰  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Kolose 1:1

Salutation

1:1 From Paul, ²¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 3:4

3:4 When Christ (who is your ²²  life) appears, then you too will be revealed in glory with him.

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Titus 3:12

Final Instructions and Greeting

3:12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.

Ibrani 11:25

11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure.

Ibrani 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Pengkhotbah 5:9

5:9 The produce of the land is seized ²³  by all of them,

even the king is served ²⁴  by the fields. ²⁵ 

Wahyu 7:14

7:14 So ²⁶  I said to him, “My lord, you know the answer.” ²⁷  Then ²⁸  he said to me, “These are the ones who have come out of the great tribulation. They ²⁹  have washed their robes and made them white in the blood of the Lamb!

[15:19]  ¹ tn Grk “if you were of the world.”

[15:19]  ² tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ³ tn Grk “because you are not of the world.”

[15:19]  ⁴ tn Or “world, therefore.”

[15:19]  ⁵ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[15:20]  ⁶ tn Grk “Remember the word that I said to you.”

[15:20]  ⁷ tn See the note on the word “slaves” in 4:51.

[15:20]  ⁸ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ⁹ tn Or “if they kept.”

[15:20]  ¹⁰ tn Or “they will keep.”

[15:21]  ¹¹ tn Or “because of.”

[15:21]  ¹² tn Jesus is referring to God as “the one who sent me.”

[14:22]  ¹³ 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]  ¹⁴ 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]  ¹⁵ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹⁶ tn Or “sufferings.”

[8:36]  ¹⁷ sn A quotation from Ps 44:22.

[8:2]  ¹⁸ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁹ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:4]  ²⁰ 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).

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:4]  ²² tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[5:9]  ²³ tn The phrase “is seized” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:9]  ²⁴ tn The function of the term נֶעֱבָד (ne’evar, Niphal participle ms from עָבַד, ’avar, “to serve”) has been understood in four ways: (1) adjectival use of the participle, modifying the noun שָׂדֶה (sadeh, “field”): “cultivated field” (RSV, NRSV, NJPS, NAB); (2) adjectival use of the participle, modifying מֶלֶךְ (melekh, “king”): “the king who cultivates” (NASB); (3) verbal use of the participle, taking שָׂדֶה (“field”) as the subject: “field is cultivated” (NEB); and (4) verbal use of the participle, taking מֶלֶךְ (“king”) as the subject: “the king is served” (KJV, NASB); also “the king profits” (NIV). BDB 713 s.v. עָבַד 2 lists both the adjectival and verbal options: “a king for [i.e., devoted to] the cultivated field” and “a king that makes himself servant to the field [i.e., devoted to agriculture].” HALOT 774 s.v. עבד suggests the line be rendered as “a king who serves the land.” In the Qal stem the verb עָבַד (’avar) is sometimes used in reference to tribute imposed upon a king’s subjects (e.g., Jer 25:14; 27:7; 30:8; Ezek 34:27) and in reference to subjects serving a king (e.g., Judg 9:28, 38; 1 Sam 11:1; 1 Kgs 5:1; 2 Sam 22:44; Jer 27:7; 28:14; 2 Kgs 25:24); cf. BDB 713 s.v. עָבַד 3; HALOT 773 s.v. עבד 3. Likewise, it is also used in reference to tilling the ground (e.g., Gen 2:5; 4:2, 12; 2 Sam 9:10; Isa 30:24; Jer 27:11; Zech 13:5; Prov 12:11; 28:19) and a vineyard or garden (Gen 2:15; Deut 28:39); cf. HALOT 773 s.v. עבד 3; BDB 713 s.v. עָבַד 3.

[5:9]  ²⁵ tn The syntax and exegesis of the line is difficult. There are three basic interpretive options: (1) the king takes care of the security of the cultivated land: “in any case, the advantage of a country is that there is a king for the cultivated land”; (2) the king is in favor of a prosperous agricultural policy: “in any case, the advantage of a country is that there is a king who is obeyed for the sake of the agriculture”; and (3) the king exploits the poor farmers: “the produce of the land is [seized] by all, even the king is served by the fields.” Perhaps the best option in the light of the context is to take the referent of כֹּל (kol, “all”) to the government officials of 5:8 rather than to the people as a whole. The verse depicts the exploitation of the poor farmers by corrupt government officials. This is reflected in two English versions: “the increase from the land is taken by all; the king himself profits from the fields” (NIV); “the profit of the land is among all of them; a cultivated field has a king” (RSV margin). On the other hand, the LXX treated the syntax so the king is viewed in a neutral sense: και περισσεια γης ἐπι παντι ἐστι, βασιλευς του αργου εἰργασμενου (“The abundance of the earth is for everyone; the king is dependent on the tilled field”). Most English versions deal with the syntax so that the king is viewed in a neutral or positive sense: “the profit of the earth is for all; the king himself is served by the field” (KJV); “a king who cultivates the field is an advantage to the land” (NASB); “this is an advantage for a land: a king for a plowed field” (NRSV); “the greatest advantage in all the land is his: he controls a field that is cultivated” (NJPS); “a country prospers with a king who has control” (Moffatt); “a king devoted to the field is an advantage to the land” (MLB); “a king is an advantage to a land with cultivated fields” (RSV); “the best thing for a country is a king whose own lands are well tilled” (NEB); and “an advantage for a country in every respect is a king for the arable land” (NAB). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:576–77.

[7:14]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ²⁷ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ²⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.