2 Petrus 1:10-11

1:10 Therefore, brothers and sisters, ¹  make every effort to be sure of your calling and election. ²  For by doing this ³  you will never ⁴  stumble into sin. ⁵  1:11 For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided for you.

2 Petrus 2:18-22

2:18 For by speaking high-sounding but empty words ⁶  they are able to entice, ⁷  with fleshly desires and with debauchery, ⁸  people ⁹  who have just escaped ¹⁰  from those who reside in error. ¹¹  2:19 Although these false teachers promise ¹²  such people ¹³  freedom, they themselves are enslaved to ¹⁴  immorality. ¹⁵  For whatever a person succumbs to, to that he is enslaved. ¹⁶  2:20 For if after they have escaped the filthy things ¹⁷  of the world through the rich knowledge of our Lord and Savior Jesus Christ, ¹⁸  they ¹⁹  again get entangled in them and succumb to them, ²⁰  their last state has become worse for them than their first. 2:21 For it would have been better for them never to have known the way of righteousness than, having known it, to turn back from the holy commandment that had been delivered to them. 2:22 They are illustrations of this true proverb: ²¹  “A dog returns to its own vomit,” ²²  and “A sow, after washing herself, ²³  wallows in the mire.” ²⁴ 

Kisah Para Rasul 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ²⁵  to the breaking of bread and to prayer. ²⁶ 

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ²⁷  when the day of Pentecost had come, they were all together in one place.

Kolose 1:1

Salutation

1:1 From Paul, ²⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Efesus 4:14

4:14 So ²⁹  we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. ³⁰ 

Kolose 2:5

2:5 For though ³¹  I am absent from you in body, I am present with you in spirit, rejoicing to see ³²  your morale ³³  and the firmness of your faith in Christ.

Ibrani 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ³⁴  firm until the end.

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ³⁵  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ³⁶ 

Pengkhotbah 5:9

5:9 The produce of the land is seized ³⁷  by all of them,

even the king is served ³⁸  by the fields. ³⁹ 

[1:10]  ¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1., where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:10]  ² tn Grk “make your calling and election sure.”

[1:10]  sn Make sure of your calling and election. The author is not saying that virtue and holiness produce salvation, but that virtue and holiness are the evidence of salvation.

[1:10]  ³ tn Grk “these things.”

[1:10]  ⁴ tn In Greek οὐ μή (ou mh) followed by the subjunctive is normally the strongest way to negate an action. Coupled with πότε (pote, “ever”), the statement is even more emphatic. The author is offering sage advice on how to grow in grace.

[1:10]  ⁵ tn The words “into sin” are not in the Greek text, but the Greek word πταίω (ptaiw) is used in soteriological contexts for more than a mere hesitation or stumbling. BDAG 894 s.v. 2 suggests that here it means “be ruined, be lost,” referring to loss of salvation, while also acknowledging that the meaning “to make a mistake, go astray, sin” is plausible in this context. Alternatively, the idea of πταίω here could be that of “suffer misfortune” (so K. L. Schmidt, TDNT 6:884), as a result of sinning.

[2:18]  ⁶ tn Grk “high-sounding words of futility.”

[2:18]  ⁷ tn Grk “they entice.”

[2:18]  ⁸ tn Grk “with the lusts of the flesh, with debauchery.”

[2:18]  ⁹ tn Grk “those.”

[2:18]  ¹⁰ tn Or “those who are barely escaping.”

[2:18]  ¹¹ tn Or “deceit.”

[2:19]  ¹² tn Verse 19 is a subordinate clause in Greek. The masculine nominative participle “promising” (ἐπαγγελλόμενοι, epangellomenoi) refers back to the subject of vv. 17-18. At the same time, it functions subordinately to the following participle, ὑπάρχοντες (Juparconte", “while being”).

[2:19]  ¹³ tn Grk “them.”

[2:19]  ¹⁴ tn Grk “slaves of.” See the note on the word “slave” in 1:1.

[2:19]  ¹⁵ tn Or “corruption,” “depravity.” Verse 19 constitutes a subordinate clause to v. 18 in Greek. The main verbal components of these two verses are: “uttering…they entice…promising…being (enslaved).” The main verb is (they) entice. The three participles are adverbial and seem to indicate an instrumental relation (by uttering), a concessive relation (although promising), and a temporal relation (while being [enslaved]). For the sake of English usage, in the translation of the text this is broken down into two sentences.

[2:19]  ¹⁶ tn Grk “for by what someone is overcome, to this he is enslaved.”

[2:20]  ¹⁷ tn Grk “defilements”; “contaminations”; “pollutions.”

[2:20]  ¹⁸ sn Through the rich knowledge of our Lord and Savior Jesus Christ. The implication is not that these people necessarily knew the Lord (in the sense of being saved), but that they were in the circle of those who had embraced Christ as Lord and Savior.

[2:20]  ¹⁹ tn Grk “(and/but) they.”

[2:20]  ²⁰ tn Grk “they again, after becoming entangled in them, are overcome by them.”

[2:22]  ²¹ tn Grk “the [statement] of the true proverb has happened to them.” The idiom in Greek cannot be translated easily in English.

[2:22]  ²² tn The quotation is a loose rendering of Prov 26:11. This proverb involves a participle that is translated like a finite verb (“returns”). In the LXX this line constitutes a subordinate and dependent clause. But since the line has been lifted from its original context, it has been translated as an independent statement.

[2:22]  ²³ tn Or “after being washed.” The middle verb may be direct (“wash oneself”) or permissive (“allow oneself to be washed”).

[2:22]  ²⁴ tn The source of this quotation is uncertain. Heraclitus has often been mentioned as a possible source, but this is doubtful. Other options on the translation of the second line include a sow, having (once) bathed herself (in mud), (returns) to wallowing in the mire, or a sow that washes herself by wallowing in the mire (BDAG 181 s.v. βόρβορος). The advantage of this last translation is that no verbs need to be supplied for it to make sense. The disadvantage is that in this context it does not make any contribution to the argument. Since the source of the quotation is not known, there is some guesswork involved in the reconstruction. Most commentators prefer a translation similar to the one in the text above.

[2:42]  ²⁵ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ²⁶ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[2:1]  ²⁷ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:1]  ²⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:14]  ²⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ³⁰ tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.

[2:5]  ³¹ tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).

[2:5]  ³² tn Grk “rejoicing and seeing.”

[2:5]  ³³ tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).

[3:14]  ³⁴ tn Grk “the beginning of the confidence.”

[3:1]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ³⁶ tn Grk “of our confession.”

[5:9]  ³⁷ tn The phrase “is seized” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:9]  ³⁸ tn The function of the term נֶעֱבָד (ne’evar, Niphal participle ms from עָבַד, ’avar, “to serve”) has been understood in four ways: (1) adjectival use of the participle, modifying the noun שָׂדֶה (sadeh, “field”): “cultivated field” (RSV, NRSV, NJPS, NAB); (2) adjectival use of the participle, modifying מֶלֶךְ (melekh, “king”): “the king who cultivates” (NASB); (3) verbal use of the participle, taking שָׂדֶה (“field”) as the subject: “field is cultivated” (NEB); and (4) verbal use of the participle, taking מֶלֶךְ (“king”) as the subject: “the king is served” (KJV, NASB); also “the king profits” (NIV). BDB 713 s.v. עָבַד 2 lists both the adjectival and verbal options: “a king for [i.e., devoted to] the cultivated field” and “a king that makes himself servant to the field [i.e., devoted to agriculture].” HALOT 774 s.v. עבד suggests the line be rendered as “a king who serves the land.” In the Qal stem the verb עָבַד (’avar) is sometimes used in reference to tribute imposed upon a king’s subjects (e.g., Jer 25:14; 27:7; 30:8; Ezek 34:27) and in reference to subjects serving a king (e.g., Judg 9:28, 38; 1 Sam 11:1; 1 Kgs 5:1; 2 Sam 22:44; Jer 27:7; 28:14; 2 Kgs 25:24); cf. BDB 713 s.v. עָבַד 3; HALOT 773 s.v. עבד 3. Likewise, it is also used in reference to tilling the ground (e.g., Gen 2:5; 4:2, 12; 2 Sam 9:10; Isa 30:24; Jer 27:11; Zech 13:5; Prov 12:11; 28:19) and a vineyard or garden (Gen 2:15; Deut 28:39); cf. HALOT 773 s.v. עבד 3; BDB 713 s.v. עָבַד 3.

[5:9]  ³⁹ tn The syntax and exegesis of the line is difficult. There are three basic interpretive options: (1) the king takes care of the security of the cultivated land: “in any case, the advantage of a country is that there is a king for the cultivated land”; (2) the king is in favor of a prosperous agricultural policy: “in any case, the advantage of a country is that there is a king who is obeyed for the sake of the agriculture”; and (3) the king exploits the poor farmers: “the produce of the land is [seized] by all, even the king is served by the fields.” Perhaps the best option in the light of the context is to take the referent of כֹּל (kol, “all”) to the government officials of 5:8 rather than to the people as a whole. The verse depicts the exploitation of the poor farmers by corrupt government officials. This is reflected in two English versions: “the increase from the land is taken by all; the king himself profits from the fields” (NIV); “the profit of the land is among all of them; a cultivated field has a king” (RSV margin). On the other hand, the LXX treated the syntax so the king is viewed in a neutral sense: και περισσεια γης ἐπι παντι ἐστι, βασιλευς του αργου εἰργασμενου (“The abundance of the earth is for everyone; the king is dependent on the tilled field”). Most English versions deal with the syntax so that the king is viewed in a neutral or positive sense: “the profit of the earth is for all; the king himself is served by the field” (KJV); “a king who cultivates the field is an advantage to the land” (NASB); “this is an advantage for a land: a king for a plowed field” (NRSV); “the greatest advantage in all the land is his: he controls a field that is cultivated” (NJPS); “a country prospers with a king who has control” (Moffatt); “a king devoted to the field is an advantage to the land” (MLB); “a king is an advantage to a land with cultivated fields” (RSV); “the best thing for a country is a king whose own lands are well tilled” (NEB); and “an advantage for a country in every respect is a king for the arable land” (NAB). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:576–77.