Kisah Para Rasul 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ¹ 

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

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

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ³  and wonders came about among the people through the hands of the apostles. By ⁴  common consent ⁵  they were all meeting together in Solomon’s Portico. ⁶ 

Kisah Para Rasul 5:2

5:2 He ⁷  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁸  only part of it and placed it at the apostles’ feet.

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ⁹  from the mountain ¹⁰  called the Mount of Olives ¹¹  (which is near Jerusalem, a Sabbath day’s journey ¹²  away).

Yeremia 32:39

32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ¹³  their own good and the good of the children who descend from them.

Yehezkiel 11:19-20

11:19 I will give them one heart and I will put a new spirit within them; ¹⁴  I will remove the hearts of stone from their bodies ¹⁵  and I will give them tender hearts, ¹⁶  11:20 so that they may follow my statutes and observe my regulations and carry them out. Then they will be my people, and I will be their God. ¹⁷ 

Yohanes 17:11

17:11 I ¹⁸  am no longer in the world, but ¹⁹  they are in the world, and I am coming to you. Holy Father, keep them safe ²⁰  in your name ²¹  that you have given me, so that they may be one just as we are one. ²² 

Yohanes 17:21-23

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ²³  that they will be in us, so that the world will believe that you sent me. 17:22 The glory ²⁴  you gave to me I have given to them, that they may be one just as we are one – 17:23 I in them and you in me – that they may be completely one, ²⁵  so that the world will know that you sent me, and you have loved them just as you have loved me.

Roma 12:5

12:5 so we who are many are one body in Christ, and individually we are members who belong to one another.

Roma 15:5-6

15:5 Now may the God of endurance and comfort give you unity with one another ²⁶  in accordance with Christ Jesus, 15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ²⁷ 

Kolose 1:10

1:10 so that you may live ²⁸  worthily of the Lord and please him in all respects ²⁹  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:12-14

1:12 giving thanks to the Father who has qualified you to share ³⁰  in the saints’ ³¹  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³²  1:14 in whom we have redemption, ³³  the forgiveness of sins.

Kolose 1:2

1:2 to the saints, the faithful ³⁴  brothers and sisters ³⁵  in Christ, at Colossae. Grace and peace to you ³⁶  from God our Father! ³⁷ 

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ³⁸  all patience and steadfastness, joyfully

Efesus 4:2-6

4:2 with all humility and gentleness, ³⁹  with patience, bearing with ⁴⁰  one another in love, 4:3 making every effort to keep the unity of the Spirit in the bond of peace. 4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling, 4:5 one Lord, one faith, one baptism, 4:6 one God and Father of all, who is over all and through all and in all.

Filipi 1:27

1:27 Only conduct yourselves ⁴¹  in a manner worthy of the gospel of Christ so that – whether I come and see you or whether I remain absent – I should hear that ⁴²  you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel, ⁴³ 

Filipi 2:1-2

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ⁴⁴  any affection or mercy, ⁴⁵  2:2 complete my joy and be of the same mind, ⁴⁶  by having the same love, being united in spirit, ⁴⁷  and having one purpose.

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ⁴⁸  any affection or mercy, ⁴⁹ 

Pengkhotbah 3:8

3:8 A time to love, and a time to hate;

a time for war, and a time for peace.

[1:14]  ¹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[2:1]  ² 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.

[5:12]  ³ tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁴ tn Grk “And by.” 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.

[5:12]  ⁵ tn Or “With one mind.”

[5:12]  ⁶ tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[5:2]  ⁷ tn Grk “And he.” 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.

[5:2]  ⁸ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[1:12]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ¹⁰ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ¹¹ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ¹² sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[32:39]  ¹³ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[32:39]  sn Other passages also speak about the “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 speaks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 speaks of the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 speaks of the removal of a stony heart and the giving of a new, “fleshy” heart and a new spirit and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might “know” him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).

[11:19]  ¹⁴ tc The MT reads “you”; many Hebrew mss along with the LXX and other ancient versions read “within them.”

[11:19]  ¹⁵ tn Heb “their flesh.”

[11:19]  ¹⁶ tn Heb “heart of flesh.”

[11:20]  ¹⁷ sn The expression They will be my people, and I will be their God occurs as a promise to Abraham (Gen 17:8), Moses (Exod 6:7), and the nation (Exod 29:45).

[17:11]  ¹⁸ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ¹⁹ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ²⁰ tn Or “protect them”; Grk “keep them.”

[17:11]  ²¹ tn Or “by your name.”

[17:11]  ²² tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:21]  ²³ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:22]  ²⁴ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:23]  ²⁵ tn Or “completely unified.”

[15:5]  ²⁶ tn Grk “grant you to think the same among one another.”

[15:1]  ²⁷ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:10]  ²⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:12]  ³⁰ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ³¹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ³² tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ³³ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:2]  ³⁴ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁵ 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).

[1:2]  ³⁶ tn Or “Grace to you and peace.”

[1:2]  ³⁷ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:11]  ³⁸ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[4:2]  ³⁹ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ⁴⁰ tn Or “putting up with”; or “forbearing.”

[1:27]  ⁴¹ tn Grk “live as citizens.” The verb πολιτεύεσθε (politeuesqe) connotes the life of a freeman in a free Roman colony.

[1:27]  sn Conduct yourselves (Grk “live your lives as citizens”). The Philippians lived in a free Roman city, and thus understood from their own experience what it meant to live as citizens. Paul is here picking up on that motif and elevating it to the citizenship of heaven. Cf. 3:20 (our citizenship is in heaven).

[1:27]  ⁴² tn Grk “the things concerning you, [namely,] that.” The ὅτι (Joti) clause is appositional to τὰ περὶ ὑμῶν (ta peri Jumwn) and therefore “the things concerning you” was not translated.

[1:27]  ⁴³ tn The phrase “the faith of the gospel” could mean one of three things: “the faith that is the gospel” (genitive of apposition), “the faith that originates from the gospel” (genitive of source), or “faith in the gospel” (objective genitive).

[2:1]  ⁴⁴ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ⁴⁵ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[2:2]  ⁴⁶ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ⁴⁷ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:1]  ⁴⁸ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ⁴⁹ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.