Kisah Para Rasul 1:8
Konteks1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts 1 of the earth.”
Kisah Para Rasul 1:22
Konteks1:22 beginning from his baptism by John until the day he 2 was taken up from us – one of these must become a witness of his resurrection together with us.”
Kisah Para Rasul 3:15
Konteks3:15 You killed 3 the Originator 4 of life, whom God raised 5 from the dead. To this fact we are witnesses! 6
Kisah Para Rasul 5:32
Konteks5:32 And we are witnesses of these events, 7 and so is the Holy Spirit whom God has given to those who obey 8 him.”
Kisah Para Rasul 10:39-41
Konteks10:39 We 9 are witnesses of all the things he did both in Judea 10 and in Jerusalem. 11 They 12 killed him by hanging him on a tree, 13 10:40 but 14 God raised him up on the third day and caused him to be seen, 15 10:41 not by all the people, but by us, the witnesses God had already chosen, 16 who ate and drank 17 with him after he rose from the dead.
Kisah Para Rasul 22:15
Konteks22:15 because you will be his witness 18 to all people 19 of what you have seen and heard.
Lukas 1:2
Konteks1:2 like the accounts 20 passed on 21 to us by those who were eyewitnesses and servants of the word 22 from the beginning. 23
Ibrani 2:3-4
Konteks2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, 2:4 while God confirmed their witness 24 with signs and wonders and various miracles and gifts of the Holy Spirit distributed 25 according to his will.
Ibrani 2:1
Konteks2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.
Yohanes 1:1-3
Konteks1:1 In the beginning 26 was the Word, and the Word was with God, 27 and the Word was fully God. 28 1:2 The Word 29 was with God in the beginning. 1:3 All things were created 30 by him, and apart from him not one thing was created 31 that has been created. 32
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[1:22] 2 tn Here the pronoun “he” refers to Jesus.
[3:15] 3 tn Or “You put to death.”
[3:15] 4 tn Or “Founder,” “founding Leader.”
[3:15] 5 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 6 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[3:15] sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).
[5:32] 7 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 8 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[10:39] 9 tn Grk “And we.” 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.
[10:39] 10 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
[10:39] 11 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:39] 12 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[10:39] 13 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
[10:40] 14 tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
[10:40] 15 tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.
[10:41] 16 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
[10:41] 17 sn Ate and drank. See Luke 24:35-49.
[22:15] 18 tn Or “a witness to him.”
[22:15] sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.
[22:15] 19 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
[1:2] 20 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 22 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 23 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[2:4] 24 tn Grk “God bearing witness together” (the phrase “with them” is implied).
[2:4] 25 tn Grk “and distributions of the Holy Spirit.”
[1:1] 26 sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)
[1:1] 27 tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
[1:1] 28 tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.
[1:1] sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.
[1:2] 29 tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.
[1:3] 30 tn Or “made”; Grk “came into existence.”
[1:3] 31 tn Or “made”; Grk “nothing came into existence.”
[1:3] 32 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest
[1:3] tn Or “made”; Grk “that has come into existence.”