Kisah Para Rasul 12:12

12:12 When Peter ¹  realized this, he went to the house of Mary, the mother of John Mark, ²  where many people had gathered together and were praying.

Kisah Para Rasul 13:5

13:5 When ³  they arrived ⁴  in Salamis, ⁵  they began to proclaim ⁶  the word of God in the Jewish synagogues. ⁷  (Now they also had John ⁸  as their assistant.) ⁹ 

Kisah Para Rasul 13:13

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ¹⁰  from Paphos ¹¹  and came to Perga ¹²  in Pamphylia, ¹³  but John ¹⁴  left them and returned to Jerusalem. ¹⁵ 

Kisah Para Rasul 15:37-39

15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ¹⁶  that they should not take along this one who had left them in Pamphylia ¹⁷  and had not accompanied them in the work. 15:39 They had ¹⁸  a sharp disagreement, ¹⁹  so that they parted company. Barnabas took along ²⁰  Mark and sailed away to Cyprus, ²¹ 

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ²²  with them, the church ²³  appointed Paul and Barnabas and some others from among them to go up to meet with ²⁴  the apostles and elders in Jerusalem ²⁵  about this point of disagreement. ²⁶ 

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:1

Salutation

1:1 From Paul, ²⁷  a slave ²⁸  of God and apostle of Jesus Christ, to further the faith ²⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 5:13

Materialism Thwarts Enjoyment of Life

5:13 Here is ³⁰  a misfortune ³¹  on earth ³²  that I have seen:

Wealth hoarded by its owner to his own misery.

[12:12]  ¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ² tn Grk “John who was also called Mark.”

[12:12]  sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.

[13:5]  ³ 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.

[13:5]  ⁴ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ⁵ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ⁶ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ⁷ sn See the note on synagogue in 6:9.

[13:5]  ⁸ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ⁹ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:13]  ¹⁰ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[13:13]  ¹¹ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ¹² sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ¹³ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ¹⁴ sn That is, John Mark.

[13:13]  ¹⁵ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:13]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:38]  ¹⁶ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ¹⁷ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  ¹⁸ tn Grk “There happened a sharp disagreement.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[15:39]  ¹⁹ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ²⁰ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ²¹ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:2]  ²² tn Grk “no little argument and debate” (an idiom).

[15:2]  ²³ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ²⁴ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ²⁶ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[1:1]  ²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁸ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[5:13]  ³⁰ tn Heb “there is.” The term יֵשׁ (yesh, “there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (e.g., Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).

[5:13]  ³¹ tn The noun רָעָה (ra’ah, “evil”) probably means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice, wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase רָעָה רַבָּה (ra’ah rabbah) connotes “grave injustice” or “great misfortune” (Eccl 2:17; 5:12, 15; 6:1; 10:5).

[5:13]  ³² tn Heb “under the sun.”