Yohanes 10:8-10
Konteks10:8 All who came before me were 1 thieves and robbers, but the sheep did not listen to them. 2 10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, 3 and find pasture. 4 10:10 The thief comes only to steal and kill 5 and destroy; I have come so that they may have life, and may have it abundantly. 6
Yohanes 10:2
Konteks10:2 The one who enters by the door is the shepherd of the sheep.
Kisah Para Rasul 5:20-27
Konteks5:20 “Go and stand in the temple courts 7 and proclaim 8 to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts 9 at daybreak and began teaching. 10
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 11 – that is, the whole high council 12 of the Israelites 13 – and sent to the jail to have the apostles 14 brought before them. 15 5:22 But the officers 16 who came for them 17 did not find them in the prison, so they returned and reported, 18 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 19 we found no one inside.” 5:24 Now when the commander 20 of the temple guard 21 and the chief priests heard this report, 22 they were greatly puzzled concerning it, 23 wondering what this could 24 be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts 25 and teaching 26 the people!” 5:26 Then the commander 27 of the temple guard 28 went with the officers 29 and brought the apostles 30 without the use of force 31 (for they were afraid of being stoned by the people). 32
5:27 When they had brought them, they stood them before the council, 33 and the high priest questioned 34 them,
Mazmur 50:16-20
Konteks50:16 God says this to the evildoer: 35
“How can you declare my commands,
and talk about my covenant? 36
50:17 For you hate instruction
and reject my words. 37
50:18 When you see a thief, you join him; 38
you associate with men who are unfaithful to their wives. 39
50:19 You do damage with words, 40
and use your tongue to deceive. 41
50:20 You plot against your brother; 42
you slander your own brother. 43
Matius 21:13
Konteks21:13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ 44 but you are turning it into a den 45 of robbers!” 46
Matius 21:1
Konteks21:1 Now 47 when they approached Jerusalem 48 and came to Bethphage, 49 at the Mount of Olives, 50 Jesus sent two disciples,
Kolose 1:10
Konteks1:10 so that you may live 51 worthily of the Lord and please him in all respects 52 – bearing fruit in every good deed, growing in the knowledge of God,
[10:8] 1 tn Grk “are” (present tense).
[10:8] 2 tn Or “the sheep did not hear them.”
[10:9] 3 tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.
[10:9] 4 sn That is, pasture land in contrast to cultivated land.
[10:10] 5 tn That is, “to slaughter” (in reference to animals).
[10:10] 6 tn That is, more than one would normally expect or anticipate.
[5:20] 7 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:21] 9 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
[5:21] 10 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
[5:21] 11 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
[5:21] 12 tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.
[5:21] 13 tn Grk “sons of Israel.”
[5:21] 14 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
[5:21] 15 tn The words “before them” are not in the Greek text but are implied.
[5:22] 16 tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).
[5:22] 17 tn The words “for them” are not in the Greek text but are implied.
[5:22] 18 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[5:23] 19 tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[5:24] 21 tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[5:24] 22 tn Grk “heard these words.”
[5:24] 23 tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.
[5:24] 24 tn The optative verb here expresses confused uncertainty.
[5:25] 25 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[5:25] 26 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
[5:26] 28 tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[5:26] 29 tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.
[5:26] 30 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
[5:26] 31 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
[5:26] 32 tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.
[5:27] 33 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:27] 34 tn Or “interrogated,” “asked.”
[50:16] 35 tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the
[50:16] 36 tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The
[50:17] 37 tn Heb “and throw my words behind you.”
[50:18] 38 tn Heb “you run with him.”
[50:18] 39 tn Heb “and with adulterers [is] your portion.”
[50:19] 40 tn Heb “your mouth you send with evil.”
[50:19] 41 tn Heb “and your tongue binds together [i.e., “frames”] deceit.”
[50:20] 42 tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).
[50:20] 43 tn Heb “against the son of your mother you give a fault.”
[21:13] 44 sn A quotation from Isa 56:7.
[21:13] 45 tn Or “a hideout” (see L&N 1.57).
[21:13] 46 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[21:1] 47 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 48 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 49 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[21:1] 50 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[1:10] 51 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] 52 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.”
