Yeremia 2:34

2:34 Even your clothes are stained with

the lifeblood of the poor who had not done anything wrong;

you did not catch them breaking into your homes. ¹ 

Yet, in spite of all these things you have done, ² 

Kisah Para Rasul 1:16-20

1:16 “Brothers, ³  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ⁵  1:18 (Now this man Judas ⁶  acquired a field with the reward of his unjust deed, ⁷  and falling headfirst ⁸  he burst open in the middle and all his intestines ⁹  gushed out. 1:19 This ¹⁰  became known to all who lived in Jerusalem, so that in their own language ¹¹  they called that field ¹²  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹³  and let there be no one to live in it,’ ¹⁴  and ‘Let another take his position of responsibility.’ ¹⁵ 

Kisah Para Rasul 5:1-11

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He ¹⁶  kept back for himself part of the proceeds with his wife’s knowledge; he brought ¹⁷  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ¹⁸  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ¹⁹  the land? 5:4 Before it was sold, ²⁰  did it not ²¹  belong to you? And when it was sold, was the money ²²  not at your disposal? How have you thought up this deed in your heart? ²³  You have not lied to people ²⁴  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ²⁵  all who heard about it. 5:6 So the young men came, ²⁶  wrapped him up, ²⁷  carried him out, and buried ²⁸  him. 5:7 After an interval of about three hours, ²⁹  his wife came in, but she did not know ³⁰  what had happened. 5:8 Peter said to her, “Tell me, were the two of you ³¹  paid this amount ³²  for the land?” Sapphira ³³  said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once ³⁴  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great ³⁵  fear gripped ³⁶  the whole church ³⁷  and all who heard about these things.

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ³⁸  was given through the laying on of the apostles’ hands, offered them money,

Galatia 5:19-21

5:19 Now the works of the flesh ³⁹  are obvious: ⁴⁰  sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, ⁴¹  hostilities, ⁴²  strife, ⁴³  jealousy, outbursts of anger, selfish rivalries, dissensions, ⁴⁴  factions, 5:21 envying, ⁴⁵  murder, ⁴⁶  drunkenness, carousing, ⁴⁷  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Galatia 5:2

5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all!

Titus 1:10

1:10 For there are many ⁴⁸  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ⁴⁹ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁵⁰ 

Pengkhotbah 2:20-21

2:20 So I began to despair ⁵¹  about all the fruit of ⁵²  my labor ⁵³ 

for which I worked so hard ⁵⁴  on earth. ⁵⁵ 

2:21 For a man may do his work with wisdom, knowledge, and skill;

however, he must hand over ⁵⁶  the fruit of his labor ⁵⁷  as an inheritance ⁵⁸ 

to someone else who did not work for it.

This also is futile, and an awful injustice! ⁵⁹ 

[2:34]  ¹ tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.

[2:34]  sn Killing a thief caught in the act of breaking and entering into a person’s home was pardonable under the law of Moses, cf. Exod 22:2.

[2:34]  ² tn KJV and ASV read this line with 2:34. The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.

[1:16]  ³ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴ tn Grk “foretold by the mouth of.”

[1:17]  ⁵ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ⁶ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁷ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁸ tn Traditionally, “falling headlong.”

[1:18]  ⁹ tn Or “all his bowels.”

[1:19]  ¹⁰ tn Grk “And this.” 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.

[1:19]  ¹¹ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ¹² tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ¹³ tn Or “uninhabited” or “empty.”

[1:20]  ¹⁴ sn A quotation from Ps 69:25.

[1:20]  ¹⁵ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[5:2]  ¹⁶ 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]  ¹⁷ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ¹⁸ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ¹⁹ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ²⁰ tn Grk “Remaining to you.”

[5:4]  ²¹ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ²² tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ²³ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ²⁴ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:5]  ²⁵ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:6]  ²⁶ tn Or “arose.”

[5:6]  ²⁷ tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).

[5:6]  ²⁸ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:7]  ²⁹ tn Grk “It happened that after an interval of about three hours.” 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.

[5:7]  ³⁰ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[5:8]  ³¹ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ³² tn Grk “so much,” “as much as this.”

[5:8]  ³³ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:10]  ³⁴ tn Grk “And at once.” 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.

[5:11]  ³⁵ tn Grk “And great.” 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.

[5:11]  ³⁶ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ³⁷ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[8:18]  ³⁸ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[5:19]  ³⁹ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ⁴⁰ tn Or “clear,” “evident.”

[5:20]  ⁴¹ tn Or “witchcraft.”

[5:20]  ⁴² tn Or “enmities,” “[acts of] hatred.”

[5:20]  ⁴³ tn Or “discord” (L&N 39.22).

[5:20]  ⁴⁴ tn Or “discord(s)” (L&N 39.13).

[5:21]  ⁴⁵ tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ⁴⁶ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ⁴⁷ tn Or “revelings,” “orgies” (L&N 88.287).

[1:10]  ⁴⁸ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ⁴⁹ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:2]  ⁵⁰ tn Grk “before eternal ages.”

[2:20]  ⁵¹ tn Heb “I turned aside to allow my heart despair.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648.

[2:20]  ⁵² tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:20]  ⁵³ tn Heb “all my toil.” As in 2:18-19, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., the fruit of my labor). The metonymy is recognized by several translations: “all the fruits of my labor” (NAB); “all the fruit of my labor” (NASB); “all the gains I had made” (NJPS).

[2:20]  ⁵⁴ tn Here the author uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: שֶׁעָמַלְתִּי הֶעָמָל (he’amal she’amalti, “the toil for which I had toiled”); see IBHS 167 §10.2.1g.

[2:20]  ⁵⁵ tn Heb “under the sun.”

[2:21]  ⁵⁶ tn Heb “he must give.” The 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, Qal imperfect 3rd person masculine singular from נָתַן, natan, “to give” + 3rd person masculine singular suffix) refers back to עֲמָלוֹ (’amalo, “his labor”) which is treated in this line as a metonymy of cause for effect, that is, “he must give it” = “he must give his labor” = “he must give the fruit of his labor.”

[2:21]  sn As in 2:18-19, Qoheleth laments the injustice that a person who works diligently in wisdom must one day hand over the fruit of his labor (i.e., his fortune and the care of his achievements) to his successor. There is no guarantee that one’s heir will be wise and be a good steward of this wealth, or be foolish and squander it – in which case, the former man’s entire life’s work would be in vain.

[2:21]  ⁵⁷ tn Heb “it”; the referent (“the fruit of his labor”) has been specified in the translation for clarity.

[2:21]  ⁵⁸ tn Or “he must turn over an inheritance”; or “he must turn it over, namely, an inheritance.” There are two approaches to the syntax of חֶלְקוֹ (khelqo, “his inheritance”): (1) The 3rd person masculine singular suffix is a subjective genitive: “his inheritance” = the inheritance which he must give to his heir. The referent of the 3rd person masculine singular suffix is Qoheleth in 2:21a who worked hard to amass the fortune. The noun חֵלֶק (kheleq, “inheritance”) functions as an adverbial accusative of state (GKC 372 §118.a) or a predicate accusative (R. J. Williams, Hebrew Syntax, 12-13, §57): “He must give it [i.e., his fortune] as an inheritance.” (2) The 3rd person masculine singular suffix is an objective genitive: “his inheritance” = the inheritance which the heir will receive from Qoheleth. The referent of the 3rd person masculine singular suffix is the heir in 2:21b. The noun חֵלֶק (“inheritance”) functions as the accusative direct object in apposition (R. J. Williams, Hebrew Syntax, 15-16, §71) to the 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, “he must give it”; Qal imperfect 3rd person masculine singular from נָתַן, natan, + 3rd person masculine singular suffix): “He must give it, namely, his inheritance, to one who did not work for it.”

[2:21]  ⁵⁹ 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” (e.g., Eccl 2:17; 5:12, 15; 6:1; 10:5). It is expressed well as: “This too is…a great misfortune” (NAB, NIV, MLB) and “utterly wrong!” (NEB).

[2:21]  sn Verses 18-21 are arranged into two sub-units (2:18-19 and 2:20-21). Each contains a parallel structure: (1) Introductory lament: “I hated all my toil” and “I began to despair about all my toil.” (2) Reason for the lament: “I must turn over the fruit of my labor to the hands of my successor” and “he must hand over the fruit of his work as an inheritance.” (3) Description of successor: “who knows whether he will be a wise man or a fool?” and “he did not work for it.” (4) Concluding statement: “This also is fruitless!” and “This also is profitless and an awful injustice!”