1 Timotius 6:20

Conclusion

6:20 O Timothy, protect what has been entrusted to you. Avoid ¹  the profane chatter and absurdities ²  of so-called “knowledge.” ³ 

Ulangan 33:1

Introduction to the Blessing of Moses

33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.

Ulangan 33:1

Introduction to the Blessing of Moses

33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.

1 Samuel 2:27

The Lord Judges the House of Eli

2:27 A man of God came to Eli and said to him, “This is what the Lord says: ‘Did I not plainly ⁴  reveal myself to your ancestor’s ⁵  house when they were in Egypt in the house of Pharaoh?

1 Samuel 9:6

9:6 But the servant said to him, “Look, there is a man of God in this town. He is highly respected. Everything that he says really happens. ⁶  Now let’s go there. Perhaps he will tell us where we should go from here.” ⁷ 

1 Samuel 9:1

Samuel Meets with Saul

9:1 There was a Benjaminite man named Kish son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah of Benjamin. He was a prominent person.

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁸  Barnabas, Simeon called Niger, ⁹  Lucius the Cyrenian, ¹⁰  Manaen (a close friend of Herod ¹¹  the tetrarch ¹²  from childhood ¹³ ) and Saul.

Kisah Para Rasul 13:26

13:26 Brothers, ¹⁴  descendants ¹⁵  of Abraham’s family, ¹⁶  and those Gentiles among you who fear God, ¹⁷  the message ¹⁸  of this salvation has been sent to us.

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ¹⁹  and Stoic ²⁰  philosophers were conversing ²¹  with him, and some were asking, ²²  “What does this foolish babbler ²³  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ²⁴  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ²⁵ 

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ²⁶  who is ²⁷  Lord of heaven and earth, does not live in temples made by human hands, ²⁸ 

Kisah Para Rasul 20:28

20:28 Watch out for ²⁹  yourselves and for all the flock of which ³⁰  the Holy Spirit has made you overseers, ³¹  to shepherd the church of God ³²  that he obtained ³³  with the blood of his own Son. ³⁴ 

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ³⁵  and spoken many words of encouragement ³⁶  to the believers there, ³⁷  he came to Greece, ³⁸ 

Kisah Para Rasul 1:9

1:9 After ³⁹  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 1:13

1:13 When ⁴⁰  they had entered Jerusalem, ⁴¹  they went to the upstairs room where they were staying. Peter ⁴²  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ⁴³ 

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ⁴⁴  after he had given orders ⁴⁵  by ⁴⁶  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 5:20

5:20 “Go and stand in the temple courts ⁴⁷  and proclaim ⁴⁸  to the people all the words of this life.”

Kisah Para Rasul 23:17

23:17 Paul called ⁴⁹  one of the centurions ⁵⁰  and said, “Take this young man to the commanding officer, ⁵¹  for he has something to report to him.”

Kisah Para Rasul 23:1

23:1 Paul looked directly ⁵²  at the council ⁵³  and said, “Brothers, I have lived my life with a clear conscience ⁵⁴  before God to this day.”

Kisah Para Rasul 23:14

23:14 They ⁵⁵  went ⁵⁶  to the chief priests ⁵⁷  and the elders and said, “We have bound ourselves with a solemn oath ⁵⁸  not to partake ⁵⁹  of anything until we have killed Paul.

Kisah Para Rasul 23:2

23:2 At that ⁶⁰  the high priest Ananias ordered those standing near ⁶¹  Paul ⁶²  to strike ⁶³  him on the mouth.

Kisah Para Rasul 8:14

8:14 Now when the apostles in Jerusalem ⁶⁴  heard that Samaria had accepted the word ⁶⁵  of God, they sent ⁶⁶  Peter and John to them.

Nehemia 12:24

12:24 And the leaders of the Levites were Hashabiah, Sherebiah, Jeshua son of Kadmiel, and their colleagues, who stood opposite them to offer praise and thanks, one contingent corresponding to the other, as specified by ⁶⁷  David the man of God.

Nehemia 12:36

12:36 and his colleagues – Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, and Hanani – with musical instruments of ⁶⁸  David the man of God. (Ezra the scribe led them.) ⁶⁹ 

Yeremia 35:4

35:4 I took them to the Lord’s temple. I took them into the room where the disciples of the prophet Hanan son of Igdaliah stayed. ⁷⁰  That room was next to the one where the temple officers stayed and above the room where Maaseiah son of Shallum, one of the doorkeepers ⁷¹  of the temple, stayed.

Yeremia 35:2

35:2 “Go to the Rechabite community. ⁷²  Invite them to come into one of the side rooms ⁷³  of the Lord’s temple and offer them some wine to drink.”

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁷⁴  authorities, to be obedient, to be ready for every good work.

[6:20]  ¹ tn Grk “avoiding.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:20]  ² tn Or “contradictions.”

[6:20]  ³ tn Grk “the falsely named knowledge.”

[2:27]  ⁴ tn The infinitive absolute appears before the finite verb for emphasis.

[2:27]  ⁵ tn Heb “to your father’s” (also in vv. 28, 30).

[9:6]  ⁶ tn The infinitive absolute precedes the verb for emphasis.

[9:6]  ⁷ tn Heb “our way on which we have gone.”

[13:1]  ⁸ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ⁹ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ¹⁰ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹¹ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹² tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ¹³ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:26]  ¹⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹⁵ tn Grk “sons”

[13:26]  ¹⁶ tn Or “race.”

[13:26]  ¹⁷ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹⁸ tn Grk “word.”

[17:18]  ¹⁹ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ²⁰ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ²¹ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ²² tn Grk “saying.”

[17:18]  ²³ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ²⁴ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ²⁵ sn This is a parenthetical note by the author.

[17:24]  ²⁶ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ²⁷ 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]  ²⁸ 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.

[20:28]  ²⁹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ³⁰ tn Grk “in which.”

[20:28]  ³¹ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ³² tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ³³ tn Or “acquired.”

[20:28]  ³⁴ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[20:2]  ³⁵ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ³⁶ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ³⁷ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ³⁸ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[1:9]  ³⁹ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ⁴⁰ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ⁴¹ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ⁴² sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ⁴³ tn The words “were there” are not in the Greek text, but are implied.

[1:2]  ⁴⁴ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁴⁵ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁴⁶ tn Or “through.”

[5:20]  ⁴⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ⁴⁸ tn Or “speak.”

[23:17]  ⁴⁹ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ⁵⁰ sn See the note on the word centurion in 10:1.

[23:17]  ⁵¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:1]  ⁵² tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ⁵³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ⁵⁴ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[23:14]  ⁵⁵ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ⁵⁶ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ⁵⁷ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ⁵⁸ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ⁵⁹ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:2]  ⁶⁰ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁶¹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁶² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁶³ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[8:14]  ⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁶⁵ tn Or “message.”

[8:14]  ⁶⁶ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[12:24]  ⁶⁷ tn Heb “in [accord with] the commandment of.”

[12:36]  ⁶⁸ tn Or “prescribed by” (NIV, NLT); TEV “of the kind played by.” The precise relationship of these musical instruments to David is not clear.

[12:36]  ⁶⁹ tn Heb “was before them.”

[35:4]  ⁷⁰ tn Heb “the sons of Hanan son of Igdaliah, the man of God.” The reference to “sons” and to “man of God” fits the usage of these terms elsewhere to refer to prophets and their disciples (see BDB 43-44 s.v. אֱלֹהִים 3(b) and compare usage in 2 Kgs 4:40 for the former and BDB 121 s.v. בֵּן 7.a and compare the usage in 2 Kgs 4:38 for the latter).

[35:4]  ⁷¹ sn According to Jer 52:24; 2 Kgs 25:18 there were three officers who carried out this duty. It was their duty to guard the entrance of the temple to keep people out that did not belong there, such as those who were foreigners or ritually unclean (see 2 Kgs 12:9 and compare Ps 118:19-20).

[35:2]  ⁷² tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).

[35:2]  sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841 b.c. and the incident here took place some time after Jehoiakim’s rebellion in 603 b.c. (see the study note on v. 1).

[35:2]  ⁷³ sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).

[3:1]  ⁷⁴ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.