Lukas 10:33
Konteks10:33 But 1 a Samaritan 2 who was traveling 3 came to where the injured man 4 was, and when he saw him, he felt compassion for him. 5
Lukas 17:16
Konteks17:16 He 6 fell with his face to the ground 7 at Jesus’ feet and thanked him. 8 (Now 9 he was a Samaritan.) 10
Lukas 17:2
Konteks17:2 It would be better for him to have a millstone 11 tied around his neck and be thrown into the sea 12 than for him to cause one of these little ones to sin. 13
Kisah Para Rasul 17:24-33
Konteks17:24 The God who made the world and everything in it, 14 who is 15 Lord of heaven and earth, does not live in temples made by human hands, 16 17:25 nor is he served by human hands, as if he needed anything, 17 because he himself gives life and breath and everything to everyone. 18 17:26 From one man 19 he made every nation of the human race 20 to inhabit the entire earth, 21 determining their set times 22 and the fixed limits of the places where they would live, 23 17:27 so that they would search for God and perhaps grope around 24 for him and find him, 25 though he is 26 not far from each one of us. 17:28 For in him we live and move about 27 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 28 17:29 So since we are God’s offspring, we should not think the deity 29 is like gold or silver or stone, an image 30 made by human 31 skill 32 and imagination. 33 17:30 Therefore, although God has overlooked 34 such times of ignorance, 35 he now commands all people 36 everywhere to repent, 37 17:31 because he has set 38 a day on which he is going to judge the world 39 in righteousness, by a man whom he designated, 40 having provided proof to everyone by raising 41 him from the dead.”
17:32 Now when they heard about 42 the resurrection from the dead, some began to scoff, 43 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 44
Ezra 4:1-5
Konteks4:1 When the enemies of Judah and Benjamin learned that the former exiles 45 were building a temple for the Lord God of Israel, 4:2 they came to Zerubbabel and the leaders 46 and said to them, “Let us help you build, 47 for like you we seek your God and we have been sacrificing to him 48 from the time 49 of King Esarhaddon 50 of Assyria, who brought us here.” 51 4:3 But Zerubbabel, Jeshua, and the rest of the leaders of Israel said to them, “You have no right 52 to help us build the temple of our God. We will build it by ourselves for the Lord God of Israel, just as King Cyrus, the king of Persia, has commanded us.” 4:4 Then the local people 53 began to discourage 54 the people of Judah and to dishearten them from building. 4:5 They were hiring advisers to oppose them, so as to frustrate their plans, throughout the time 55 of King Cyrus of Persia until the reign of King Darius 56 of Persia. 57
Yohanes 8:48
Konteks8:48 The Judeans 58 replied, 59 “Aren’t we correct in saying 60 that you are a Samaritan and are possessed by a demon?” 61
[10:33] 1 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
[10:33] 2 tn This is at the beginning of the clause, in emphatic position in the Greek text.
[10:33] 3 tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).
[10:33] 4 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
[10:33] 5 tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.
[10:33] sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.
[17:16] 6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 7 tn Grk “he fell on his face” (an idiom for complete prostration).
[17:16] 8 sn And thanked him. This action recognized God’s healing work through Jesus.
[17:16] 9 tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.
[17:16] 10 sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).
[17:2] 11 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).
[17:2] sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
[17:2] 12 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”
[17:2] 13 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
[17:24] 14 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
[17:24] 15 tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.
[17:24] 16 sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.
[17:25] 17 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
[17:25] 18 tn Grk “he himself gives to all [people] life and breath and all things.”
[17:26] 19 sn The one man refers to Adam (the word “man” is understood).
[17:26] 20 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
[17:26] 21 tn Grk “to live over all the face of the earth.”
[17:26] 22 tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.
[17:26] 23 tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
[17:27] 24 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
[17:27] 25 sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.
[17:27] 26 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
[17:28] 27 tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”
[17:28] 28 sn This quotation is from Aratus (ca. 310-245
[17:29] 29 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
[17:29] 30 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
[17:29] 31 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
[17:29] 32 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
[17:29] 33 tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.
[17:30] 34 tn Or “has deliberately paid no attention to.”
[17:30] 35 tn Or “times when people did not know.”
[17:30] 36 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[17:30] 37 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.
[17:31] 39 sn The world refers to the whole inhabited earth.
[17:31] 40 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”
[17:31] sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).
[17:31] 41 tn The participle ἀναστήσας (anasthsa") indicates means here.
[17:32] 42 tn The participle ἀκούσαντες (akousante") has been taken temporally.
[17:32] 43 tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).
[17:33] 44 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
[4:1] 45 tn Heb “the sons of the exile.”
[4:2] 46 tn Heb “the heads of the fathers.” So also in v. 3.
[4:2] 47 tn Heb “Let us build with you.”
[4:2] 48 tc The translation reads with the Qere, a Qumran
[4:2] 50 sn Esarhaddon was king of Assyria ca. 681-669
[4:2] 51 sn The Assyrian policy had been to resettle Samaria with peoples from other areas (cf. 2 Kgs 17:24-34). These immigrants acknowledged Yahweh as well as other deities in some cases. The Jews who returned from the Exile regarded them with suspicion and were not hospitable to their offer of help in rebuilding the temple.
[4:3] 52 tn Heb “not to you and to us.”
[4:4] 53 tn Heb “the people of the land.” Elsewhere this expression sometimes has a negative connotation, referring to a lay population that was less zealous for Judaism than it should have been. Here, however, it seems to refer to the resident population of the area without any negative connotation.
[4:4] 54 tn Heb “were making slack the hands of.”
[4:5] 55 tn Heb “all the days of.”
[4:5] 56 sn Darius ruled Persia ca. 522-486
[4:5] 57 sn The purpose of the opening verses of this chapter is to summarize why the Jews returning from the exile were unable to complete the rebuilding of the temple more quickly than they did. The delay was due not to disinterest on their part but to the repeated obstacles that had been placed in their path by determined foes.
[8:48] 58 tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.
[8:48] 59 tn Grk “answered and said to him.”
[8:48] 60 tn Grk “Do we not say rightly.”
[8:48] 61 tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.
