Yesaya 1:18
Konteks1:18 1 Come, let’s consider your options,” 2 says the Lord.
“Though your sins have stained you like the color red,
you can become 3 white like snow;
though they are as easy to see as the color scarlet,
you can become 4 white like wool. 5
Yesaya 55:7
Konteks55:7 The wicked need to abandon their lifestyle 6
and sinful people their plans. 7
They should return 8 to the Lord, and he will show mercy to them, 9
and to their God, for he will freely forgive them. 10
Yehezkiel 16:63
Konteks16:63 Then you will remember, be ashamed, and remain silent 11 when I make atonement for all you have done, 12 declares the sovereign Lord.’”
Yehezkiel 36:29-32
Konteks36:29 I will save you from all your uncleanness. I will call for the grain and multiply it; I will not bring a famine on you. 36:30 I will multiply the fruit of the trees and the produce of the fields, so that you will never again suffer the disgrace of famine among the nations. 36:31 Then you will remember your evil behavior 13 and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds. 36:32 Understand that 14 it is not for your sake I am about to act, declares the sovereign Lord. Be ashamed and embarrassed by your behavior, O house of Israel.
Mikha 7:19
Konteks7:19 You will once again 15 have mercy on us;
you will conquer 16 our evil deeds;
you will hurl our 17 sins into the depths of the sea. 18
Kisah Para Rasul 5:31
Konteks5:31 God exalted him 19 to his right hand as Leader 20 and Savior, to give repentance to Israel and forgiveness of sins. 21
Roma 5:20
Konteks5:20 Now the law came in 22 so that the transgression 23 may increase, but where sin increased, grace multiplied all the more,
Roma 5:1
Konteks5:1 24 Therefore, since we have been declared righteous by faith, we have 25 peace with God through our Lord Jesus Christ,
Kolose 1:9-11
Konteks1:9 For this reason we also, from the day we heard about you, 26 have not ceased praying for you and asking God 27 to fill 28 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 29 worthily of the Lord and please him in all respects 30 – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of 31 all patience and steadfastness, joyfully
Kolose 1:1
Konteks1:1 From Paul, 32 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Titus 1:14
Konteks1:14 and not pay attention to Jewish myths 33 and commands of people who reject the truth.
Titus 1:1
Konteks1:1 From Paul, 34 a slave 35 of God and apostle of Jesus Christ, to further the faith 36 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Yohanes 1:7
Konteks1:7 He came as a witness 37 to testify 38 about the light, so that everyone 39 might believe through him.
[1:18] 1 sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).
[1:18] 2 tn Traditionally, “let us reason together,” but the context suggests a judicial nuance. The Lord is giving the nation its options for the future.
[1:18] 3 tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.
[1:18] 4 tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.
[1:18] 5 tn Heb “though your sins are like red, they will become white like snow; though they are red like scarlet, they will be like wool.” The point is not that the sins will be covered up, though still retained. The metaphorical language must be allowed some flexibility and should not be pressed into a rigid literalistic mold. The people’s sins will be removed and replaced by ethical purity. The sins that are now as obvious as the color red will be washed away and the ones who are sinful will be transformed.
[55:7] 6 tn Heb “Let the wicked one abandon his way.” The singular is collective.
[55:7] 7 tn Heb “and the man of evil his thoughts.” The singular is collective.
[55:7] 8 tn Heb “let him return.” The singular is collective, meaning “let them.”
[55:7] 9 tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.
[55:7] 10 sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.
[16:63] 11 tn Heb “and your mouth will not be open any longer.”
[16:63] 12 tn Heb “when I make atonement for you for all which you have done.”
[36:32] 14 tn Heb “Let it be known.”
[7:19] 15 tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the
[7:19] 16 tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the
[7:19] 17 tn Heb “their sins,” but the final mem (ם) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (“our”) may be understood as doing double duty.
[7:19] 18 sn In this metaphor the
[5:31] 19 tn Grk “This one God exalted” (emphatic).
[5:31] 20 tn Or “Founder” (of a movement).
[5:31] 21 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:20] 22 tn Grk “slipped in.”
[5:1] 24 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
[5:1] 25 tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א1 B2 F G P Ψ 0220vid 104 365 1241 1505 1506 1739c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS4 appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א1 might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220vid, probably א1 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA27 as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.
[1:9] 26 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 27 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 28 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
[1:10] 29 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 30 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
[1:11] 31 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
[1:1] 32 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:14] 33 sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.
[1:1] 34 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 35 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 36 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:7] 37 tn Grk “came for a testimony.”
[1:7] sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).
