Filipi 2:30
Konteks2:30 since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me. 1
Filipi 2:2
Konteks2:2 complete my joy and be of the same mind, 2 by having the same love, being united in spirit, 3 and having one purpose.
Kisah Para Rasul 20:1
Konteks20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 4 them and saying farewell, 5 he left to go to Macedonia. 6
Mazmur 107:18
Konteks107:18 They lost their appetite for all food, 7
and they drew near the gates of death.
Pengkhotbah 9:1-2
Konteks9:1 So I reflected on all this, 8 attempting to clear 9 it all up.
I concluded that 10 the righteous and the wise, as well as their works, are in the hand of God;
whether a person will be loved or hated 11 –
no one knows what lies ahead. 12
9:2 Everyone shares the same fate 13 –
the righteous and the wicked,
the good and the bad, 14
the ceremonially clean and unclean,
those who offer sacrifices and those who do not.
What happens to the good person, also happens to the sinner; 15
what happens to those who make vows, also happens to those who are afraid to make vows.
Yohanes 11:3-4
Konteks11:3 So the sisters sent a message 16 to Jesus, 17 “Lord, look, the one you love is sick.” 11:4 When Jesus heard this, he said, “This sickness will not lead to death, 18 but to God’s glory, 19 so that the Son of God may be glorified through it.” 20
Kisah Para Rasul 9:37
Konteks9:37 At that time 21 she became sick 22 and died. When they had washed 23 her body, 24 they placed it in an upstairs room.
[2:30] 1 tn Grk “make up for your lack of service to me.”
[2:2] 2 tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”
[2:2] 3 tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).
[20:1] 5 tn Or “and taking leave of them.”
[20:1] 6 sn Macedonia was the Roman province of Macedonia in Greece.
[107:18] 7 tn Heb “all food their appetite loathed.”
[9:1] 8 tn Heb “I laid all this to my heart.”
[9:1] 9 tn The term וְלָבוּר (velavur, conjunction + Qal infinitive construct from בּוּר, bur, “to make clear”) denotes “to examine; to make clear; to clear up; to explain” (HALOT 116 s.v. בור; BDB 101 s.v. בּוּר). The term is related to Arabic baraw “to examine” (G. R. Driver, “Supposed Arabisms in the Old Testament,” JBL 55 [1936]: 108). This verb is related to the Hebrew noun בֹּר (bor, “cleanness”) and adjective בַּר (bar, “clean”). The term is used in the OT only in Ecclesiastes (1:13; 2:3; 7:25; 9:1). This use of the infinitive has a connotative sense (“attempting to”), and functions in a complementary sense, relative to the main verb.
[9:1] 10 tn The words “I concluded that” do not appear in the Hebrew text, but are supplied in the translation for clarity.
[9:1] 11 tn Heb “whether love or hatred.”
[9:1] 12 tn Heb “man does not know anything before them.”
[9:2] 13 tn Heb “all things just as to everyone, one fate.”
[9:2] 14 tc The MT reads simply “the good,” but the Greek versions read “the good and the bad.” In contrast to the other four pairs in v. 2 (“the righteous and the wicked,” “those who sacrifice, and those who do not sacrifice,” “the good man…the sinner,” and “those who make vows…those who are afraid to make vows”), the MT has a triad in the second line: לַטּוֹב וְלַטָּהוֹר וְלַטָּמֵא (lattov vÿlattahor vÿlattame’, “the good, and the clean, and the unclean”). This reading in the Leningrad Codex (ca.
[9:2] 15 tn Heb “As is the good (man), so is the sinner.”
[11:3] 16 tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.
[11:3] 17 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
[11:4] 18 tn Grk “This sickness is not to death.”
[11:4] sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).
[11:4] 19 tn Or “to God’s praise.”
[11:4] 20 sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.
[9:37] 21 tn Grk “It happened that in those days.” 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.
[9:37] 22 tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.
[9:37] 23 tn The participle λούσαντες (lousante") is taken temporally.
[9:37] 24 tn Grk “washed her,” but the reference is to her corpse.