1 Raja-raja 3:11

3:11 God said to him, “Because you asked for the ability to make wise judicial decisions, and not for long life, or riches, or vengeance on your enemies, ¹ 

Mazmur 35:13

35:13 When they were sick, I wore sackcloth, ² 

and refrained from eating food. ³ 

(If I am lying, may my prayers go unanswered!) ⁴ 

Matius 5:22-24

5:22 But I say to you that anyone who is angry with a brother ⁵  will be subjected to judgment. And whoever insults ⁶  a brother will be brought before ⁷  the council, ⁸  and whoever says ‘Fool’ ⁹  will be sent ¹⁰  to fiery hell. ¹¹  5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.

Matius 5:44

5:44 But I say to you, love your enemy and ¹²  pray for those who persecute you,

Matius 6:12

6:12 and forgive us our debts, as we ourselves ¹³  have forgiven our debtors.

Matius 6:14-15

6:14 “For if you forgive others ¹⁴  their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.

Markus 11:25

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ¹⁵  also forgive you your sins.”

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ¹⁶  Then ¹⁷  they threw dice ¹⁸  to divide his clothes. ¹⁹ 

Kisah Para Rasul 7:60

7:60 Then he fell ²⁰  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ²¹  When ²²  he had said this, he died. ²³ 

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ²⁴ 

Pengkhotbah 3:7

3:7 A time to rip, and a time to sew;

a time to keep silent, and a time to speak.

[3:11]  ¹ tn Heb “because you asked for this thing, and did not ask for yourself many days and did not ask for yourself riches and did not ask for the life of your enemies, but you asked for yourself understanding to hear judgment.”

[35:13]  ² tn Heb “as for me, when they were sick, my clothing was sackcloth.” Sackcloth was worn by mourners. When the psalmist’s enemies were sick, he was sorry for their misfortune and mourned for them.

[35:13]  ³ sn Fasting was also a practice of mourners. By refraining from normal activities, such as eating food, the mourner demonstrated the sincerity of his sorrow.

[35:13]  ⁴ tn Heb “and my prayer upon my chest will return.” One could translate, “but my prayer was returning upon my chest,” but the use of the imperfect verbal form sets this line apart from the preceding and following lines (vv. 13a, 14), which use the perfect to describe the psalmist’s past actions.

[5:22]  ⁵ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ⁶ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ⁷ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁸ tn Grk “the Sanhedrin.”

[5:22]  ⁹ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ¹⁰ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹¹ tn Grk “the Gehenna of fire.”

[5:22]  sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[5:44]  ¹² tc Most mss ([D] L [W] Θ Ë¹³ 33 Ï lat) read “bless those who curse you, do good to those who hate you, and pray for those who mistreat you,” before “those who persecute you.” But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27-28. The shorter text is found in א B ˹ pc sa, as well as several fathers and versional witnesses.

[6:12]  ¹³ tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.

[6:14]  ¹⁴ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[11:25]  ¹⁵ tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.

[23:34]  ¹⁶ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ¹⁸ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ¹⁹ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[7:60]  ²⁰ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ²¹ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ²² tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ²³ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[7:1]  ²⁴ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).