Mazmur 133:1

Psalm 133 ¹ 

A song of ascents, ²  by David.

133:1 Look! How good and how pleasant it is

when brothers live together! ³ 

Yohanes 15:10-12

15:10 If you obey ⁴  my commandments, you will remain ⁵  in my love, just as I have obeyed ⁶  my Father’s commandments and remain ⁷  in his love. 15:11 I have told you these things ⁸  so that my joy may be in you, and your joy may be complete. 15:12 My commandment is this – to love one another just as I have loved you. ⁹ 

Kisah Para Rasul 2:46

2:46 Every day ¹⁰  they continued to gather together by common consent in the temple courts, ¹¹  breaking bread from ¹²  house to house, sharing their food with glad ¹³  and humble hearts, ¹⁴ 

Kisah Para Rasul 4:32

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ¹⁵  and no one said that any of his possessions was his own, but everything was held in common. ¹⁶ 

Galatia 5:22

5:22 But the fruit of the Spirit ¹⁷  is love, ¹⁸  joy, peace, patience, kindness, goodness, faithfulness, ¹⁹ 

Efesus 4:30-32

4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 4:31 You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk. 4:32 Instead, ²⁰  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ²¹ 

Kolose 2:2

2:2 My goal is that ²²  their hearts, having been knit together ²³  in love, may be encouraged, and that ²⁴  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ²⁵ 

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ²⁶  and for those in Laodicea, and for those who have not met me face to face. ²⁷ 

Yohanes 4:7-8

4:7 A Samaritan woman ²⁸  came to draw water. Jesus said to her, “Give me some water ²⁹  to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. ³⁰ ) ³¹ 

Yohanes 4:12

4:12 Surely you’re not greater than our ancestor ³²  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ³³ 

Yohanes 4:16

4:16 He ³⁴  said to her, “Go call your husband and come back here.” ³⁵ 

[133:1]  ¹ sn Psalm 133. The psalmist affirms the benefits of family unity.

[133:1]  ² sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[133:1]  ³ sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.

[15:10]  ⁴ tn Or “keep.”

[15:10]  ⁵ tn Or “reside.”

[15:10]  ⁶ tn Or “kept.”

[15:10]  ⁷ tn Or “reside.”

[15:11]  ⁸ tn Grk “These things I have spoken to you.”

[15:12]  ⁹ sn Now the reference to the commandments (plural) in 15:10 have been reduced to a singular commandment: The disciples are to love one another, just as Jesus has loved them. This is the ‘new commandment’ of John 13:34, and it is repeated in 15:17. The disciples’ love for one another is compared to Jesus’ love for them. How has Jesus shown his love for the disciples? This was illustrated in 13:1-20 in the washing of the disciples’ feet, introduced by the statement in 13:1 that Jesus loved them “to the end.” In context this constitutes a reference to Jesus’ self-sacrificial death on the cross on their behalf; the love they are to have for one another is so great that it must include a self-sacrificial willingness to die for one another if necessary. This is exactly what Jesus is discussing here, because he introduces the theme of his sacrificial death in the following verse. In John 10:18 and 14:31 Jesus spoke of his death on the cross as a commandment he had received from his Father, which also links the idea of commandment and love as they are linked here. One final note: It is not just the degree or intensity of the disciples’ love for one another that Jesus is referring to when he introduces by comparison his own death on the cross (that they must love one another enough to die for one another) but the very means of expressing that love: It is to express itself in self-sacrifice for one another, sacrifice up to the point of death, which is what Jesus himself did on the cross (cf. 1 John 3:16).

[2:46]  ¹⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ¹¹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ¹² tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ¹³ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ¹⁴ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[4:32]  ¹⁵ tn Grk “soul.”

[4:32]  ¹⁶ tn Grk “but all things were to them in common.”

[4:32]  sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.

[5:22]  ¹⁷ tn That is, the fruit the Spirit produces.

[5:22]  ¹⁸ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ¹⁹ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[4:32]  ²⁰ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

[4:32]  ²¹ tn Or “forgiving.”

[2:2]  ²² tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ²³ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ²⁴ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ²⁵ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:1]  ²⁶ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²⁷ tn Grk “as many as have not seen my face in the flesh.”

[4:7]  ²⁸ tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”

[4:7]  ²⁹ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:8]  ³⁰ tn Grk “buy food.”

[4:8]  ³¹ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[4:12]  ³² tn Or “our forefather”; Grk “our father.”

[4:12]  ³³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).

[4:16]  ³⁴ tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 Ï lat) or without (א* A Θ Ë^1,13 al), while several important and early witnesses lack the name (Ì^66,75 B C* 33^vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).

[4:16]  ³⁵ tn Grk “come here” (“back” is implied).