1 Korintus 1:4-8

Thanksgiving

1:4 I always thank my God for you because of the grace of God that was given to you in Christ Jesus. 1:5 For you were made rich ¹  in every way in him, in all your speech and in every kind of knowledge ²  – 1:6 just as the testimony about Christ has been confirmed among you – 1:7 so that you do not lack any spiritual gift as you wait for the revelation ³  of our Lord Jesus Christ. 1:8 He ⁴  will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ.

Markus 4:16-20

4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. 4:17 But ⁵  they have no root in themselves and do not endure. ⁶  Then, when trouble or persecution comes because of the word, immediately they fall away. 4:18 Others are the ones sown among thorns: They are those who hear the word, 4:19 but ⁷  worldly cares, the seductiveness of wealth, ⁸  and the desire for other things come in and choke the word, ⁹  and it produces nothing. 4:20 But ¹⁰  these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”

Yohanes 12:48

12:48 The one who rejects me and does not accept ¹¹  my words has a judge; ¹²  the word ¹³  I have spoken will judge him at the last day.

Kisah Para Rasul 2:41

2:41 So those who accepted ¹⁴  his message ¹⁵  were baptized, and that day about three thousand people ¹⁶  were added. ¹⁷ 

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ¹⁸  the word of God. ¹⁹ 

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ²⁰  the word of God. ²¹ 

Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ²²  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 2:13

2:13 But others jeered at the speakers, ²³  saying, “They are drunk on new wine!” ²⁴ 

Kisah Para Rasul 4:1-2

The Arrest and Trial of Peter and John

4:1 While Peter and John ²⁵  were speaking to the people, the priests and the commander ²⁶  of the temple guard ²⁷  and the Sadducees ²⁸  came up ²⁹  to them, 4:2 angry ³⁰  because they were teaching the people and announcing ³¹  in Jesus the resurrection of the dead.

Kisah Para Rasul 3:6

3:6 But Peter said, “I have no silver or gold, ³²  but what I do have I give you. In the name ³³  of Jesus Christ ³⁴  the Nazarene, stand up and ³⁵  walk!”

[1:5]  ¹ sn Made rich refers to how God richly blessed the Corinthians with an abundance of spiritual gifts (cf. v. 7).

[1:5]  ² sn Speech and knowledge refer to the spiritual gifts God had blessed them with (as v. 7 confirms). Paul will discuss certain abuses of their gifts in chapters 12-14, but he thanks God for their giftedness.

[1:7]  ³ sn The revelation of our Lord Jesus Christ refers to the Lord’s return, when he will be revealed (cf. the reference to the day of our Lord Jesus Christ in v. 8).

[1:8]  ⁴ tn Grk “who,” referring to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:17]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ⁶ tn Grk “are temporary.”

[4:19]  ⁷ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:19]  ⁸ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[4:19]  ⁹ sn That is, their concern for spiritual things is crowded out by material things.

[4:20]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[12:48]  ¹¹ tn Or “does not receive.”

[12:48]  ¹² tn Grk “has one who judges him.”

[12:48]  ¹³ tn Or “message.”

[2:41]  ¹⁴ tn Or “who acknowledged the truth of.”

[2:41]  ¹⁵ tn Grk “word.”

[2:41]  ¹⁶ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ¹⁷ tn Or “were won over.”

[11:1]  ¹⁸ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹⁹ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:1]  ²⁰ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ²¹ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[1:6]  ²² tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[2:13]  ²³ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ²⁴ tn Grk “They are full of new wine!”

[2:13]  sn New wine refers to a new, sweet wine in the process of fermentation.

[4:1]  ²⁵ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ²⁶ tn Or “captain.”

[4:1]  ²⁷ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ²⁸ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ²⁹ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:2]  ³⁰ tn Or “greatly annoyed,” “provoked.”

[4:2]  ³¹ tn Or “proclaiming.”

[3:6]  ³² tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ³³ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ³⁵ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.