Kisah Para Rasul 14:23

14:23 When they had appointed elders ¹  for them in the various churches, ²  with prayer and fasting ³  they entrusted them to the protection ⁴  of the Lord in whom they had believed.

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ⁵  by the church and the apostles and the elders, and they reported ⁶  all the things God had done with them. ⁷ 

Kisah Para Rasul 15:6

15:6 Both the apostles and the elders met together to deliberate ⁸  about this matter.

Kisah Para Rasul 15:23

15:23 They sent this letter with them: ⁹ 

From the apostles ¹⁰  and elders, your brothers, ¹¹  to the Gentile brothers and sisters ¹²  in Antioch, ¹³  Syria, ¹⁴  and Cilicia, greetings!

Kisah Para Rasul 16:4

16:4 As they went through the towns, ¹⁵  they passed on ¹⁶  the decrees that had been decided on by the apostles and elders in Jerusalem ¹⁷  for the Gentile believers ¹⁸  to obey. ¹⁹ 

Kisah Para Rasul 20:17

20:17 From Miletus ²⁰  he sent a message ²¹  to Ephesus, telling the elders of the church to come to him. ²² 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ²³  them and saying farewell, ²⁴  he left to go to Macedonia. ²⁵ 

Titus 1:1

Salutation

1:1 From Paul, ²⁶  a slave ²⁷  of God and apostle of Jesus Christ, to further the faith ²⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:5

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.

Yakobus 5:14

5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint ²⁹  him with oil in the name of the Lord.

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ³⁰  over the miseries that are coming on you.

Pengkhotbah 5:1

Rash Vows

5:1 ³¹ Be careful what you do ³²  when you go to the temple ³³  of God;

draw near to listen ³⁴  rather than to offer a sacrifice ³⁵  like fools, ³⁶ 

for they do not realize that they are doing wrong.

[14:23]  ¹ sn Appointed elders. See Acts 20:17.

[14:23]  ² tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ³ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ⁴ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[15:4]  ⁵ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ⁶ tn Or “announced.”

[15:4]  ⁷ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:6]  ⁸ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

[15:23]  ⁹ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ¹⁰ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ¹¹ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ¹² tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ¹³ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ¹⁴ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[16:4]  ¹⁵ tn Or “cities.”

[16:4]  ¹⁶ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ¹⁸ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ¹⁹ tn Or “observe” or “follow.”

[20:17]  ²⁰ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ²¹ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ²² tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[20:1]  ²³ tn Or “exhorting.”

[20:1]  ²⁴ tn Or “and taking leave of them.”

[20:1]  ²⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[1:1]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[5:14]  ²⁹ tn Grk “anointing.”

[5:1]  ³⁰ tn Or “wail”; Grk “crying aloud.”

[5:1]  ³¹ sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[5:1]  ³² tn Heb “Guard your feet.” The Kethib is the plural רַגְלֶיךָ (raglekha, “your feet”), while the Qere is the singular רַגְלְךָ (raglÿkha, “your foot”), which is preserved in several medieval Hebrew mss and is reflected in the versions (LXX, Aramaic Targum, Vulgate, Syriac Peshitta). For example, the LXX reads πόδα σου (poda sou, “your foot”) which reflects רַגְלְךָ.

[5:1]  sn The exhortation, “Guard your feet” is an idiom for “Watch your steps,” i.e., “Be careful what you do.” This is a compound figure: “foot” is a metonymy for “step,” and “step” is a metonymy for “action” (e.g., Job 12:5; 23:11; 31:5; Pss 119:59, 101, 105; Prov 1:16; 3:23; 4:26-27; 6:18; 19:2; Isa 58:13; 59:7; Jer 14:10). For example, “I have refrained my feet from every evil way” (Ps 119:101); see E. W. Bullinger, Figures of Speech, 648.

[5:1]  ³³ tn Heb “the house of God.” The term “house” (בַּיִת, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.

[5:1]  ³⁴ tn Alternately, “to obey.” The term לִשְׁמֹעַ (lishmoa’, preposition + Qal infinitive construct from שָׁמַע, shama’, “to hear”) may be taken in one of two ways: (1) literal: “to listen” in contrast to speak or (2) figurative (metonymy of cause for effect) “to obey” in contrast to sacrifice (HALOT 1572 s.v. שׁמע 4; BDB 1033–34 s.v. שָׁמַע). The LXX took the term in the literal sense: τοῦ ἀκούειν (tou akouein, “to listen”). The English versions reflect both literal and figurative options: “obedience” (NJPS, Douay, NAB, NEB) versus “to hear [or listen]” (KJV, ASV, YLT, MLB, RSV, NASB, NIV, NRSV). The section warns against rash vows therefore, the nuance “to listen” is more appropriate: the wise man will be slow to speak and quick to listen in the presence of God; however, the fool is unrestrained and speaks rashly.

[5:1]  ³⁵ tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).

[5:1]  ³⁶ tn Heb “the fools, a sacrifice.” The term “fools” (הַכְּסִילִים, hakkÿsilim) is an adverbial accusative of comparison (e.g., GKC 375 §118.r): “rather than giving a sacrifice like fools” (מִתֵּת הַכְּסִילִים זָבַח, mittet hakkÿsilim zavakh). Contextually, the “sacrifice” is a rash vow made to God that is not fulfilled. The rash vow is referred to in 5:2 as the “voice of a fool.” Qoheleth admonishes the fool against making a rash vow that is not paid: “When you make a vow to God, do not delay in paying it; for God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it” (vv. 4-5 [3-4 HT]).