Matius 7:21

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ¹  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matius 12:50

12:50 For whoever does the will of my Father in heaven is ²  my brother and sister and mother.”

Yehezkiel 33:11

33:11 Say to them, ‘As surely as I live, declares the sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior ³  and live. Turn back, turn back from your evil deeds! ⁴  Why should you die, O house of Israel?’

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ⁵  over one sinner who repents.”

Kisah Para Rasul 17:30

17:30 Therefore, although God has overlooked ⁶  such times of ignorance, ⁷  he now commands all people ⁸  everywhere to repent, ⁹ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹⁰  as he customarily did, and on three Sabbath days he addressed ¹¹  them from the scriptures,

Pengkhotbah 3:9

Man is Ignorant of God’s Timing

3:9 What benefit can a worker ¹²  gain from his toil? ¹³ 

[7:21]  ¹ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[12:50]  ² tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[33:11]  ³ tn Heb “turn from his way.”

[33:11]  ⁴ tn Heb “ways.” This same word is translated “behavior” earlier in the verse.

[15:10]  ⁵ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[17:30]  ⁶ tn Or “has deliberately paid no attention to.”

[17:30]  ⁷ tn Or “times when people did not know.”

[17:30]  ⁸ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁹ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:2]  ¹⁰ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[3:9]  ¹² tn The term הָעוֹשֶׂה (ha’oseh, article + Qal active participle ms from עָשַׂה, ’asah, “to do”) functions substantively (“the worker”); see BDB 794 s.v. עָשַׂה II.1. This is a figurative description of man (metonymy of association), and plays on the repetition of עָשַׂה (verb: “to do,” noun: “work”) throughout the passage. In the light of God’s orchestration of human affairs, man’s efforts cannot change anything. It refers to man in general with the article functioning in a generic sense (see IBHS 244-45 §13.5.1f; Joüon 2:511 §137.m).

[3:9]  ¹³ sn This rhetorical question is an example of negative affirmation, expecting a negative answer: “Man gains nothing from his toil!” (see E. W. Bullinger, Figures of Speech, 949-51). Any advantage that man might gain from his toil is nullified by his ignorance of divine providence.