Yohanes 21:24

A Final Note

21:24 This is the disciple who testifies about these things and has written these things, and we know that his testimony is true.

Lukas 24:48

24:48 You are witnesses ¹  of these things.

Kisah Para Rasul 1:8

1:8 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 ²  of the earth.”

Kisah Para Rasul 1:21-22

1:21 Thus one of the men ³  who have accompanied us during all the time the Lord Jesus associated with ⁴  us, 1:22 beginning from his baptism by John until the day he ⁵  was taken up from us – one of these must become a witness of his resurrection together with us.”

Kisah Para Rasul 3:15

3:15 You killed ⁶  the Originator ⁷  of life, whom God raised ⁸  from the dead. To this fact we are witnesses! ⁹ 

Kisah Para Rasul 4:20

4:20 for it is impossible ¹⁰  for us not to speak about what we have seen and heard.”

Kisah Para Rasul 4:33

4:33 With ¹¹  great power the apostles were giving testimony ¹²  to the resurrection of the Lord Jesus, and great grace was on them all.

Kisah Para Rasul 10:39-42

10:39 We ¹³  are witnesses of all the things he did both in Judea ¹⁴  and in Jerusalem. ¹⁵  They ¹⁶  killed him by hanging him on a tree, ¹⁷  10:40 but ¹⁸  God raised him up on the third day and caused him to be seen, ¹⁹  10:41 not by all the people, but by us, the witnesses God had already chosen, ²⁰  who ate and drank ²¹  with him after he rose from the dead. 10:42 He ²²  commanded us to preach to the people and to warn ²³  them ²⁴  that he is the one ²⁵  appointed ²⁶  by God as judge ²⁷  of the living and the dead.

Kisah Para Rasul 13:31

13:31 and ²⁸  for many days he appeared to those who had accompanied ²⁹  him from Galilee to Jerusalem. These ³⁰  are now his witnesses to the people.

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ³¹  from Macedonia, ³²  Paul became wholly absorbed with proclaiming ³³  the word, testifying ³⁴  to the Jews that Jesus was the Christ. ³⁵ 

Kisah Para Rasul 23:11

23:11 The following night the Lord ³⁶  stood near ³⁷  Paul ³⁸  and said, “Have courage, ³⁹  for just as you have testified about me in Jerusalem, ⁴⁰  so you must also testify in Rome.” ⁴¹ 

Kisah Para Rasul 23:1

23:1 Paul looked directly ⁴²  at the council ⁴³  and said, “Brothers, I have lived my life with a clear conscience ⁴⁴  before God to this day.”

Pengkhotbah 5:1

Rash Vows

5:1 ⁴⁵ Be careful what you do ⁴⁶  when you go to the temple ⁴⁷  of God;

draw near to listen ⁴⁸  rather than to offer a sacrifice ⁴⁹  like fools, ⁵⁰ 

for they do not realize that they are doing wrong.

Pengkhotbah 5:12

5:12 The sleep of the laborer is pleasant – whether he eats little or much –

but the wealth of the rich will not allow him to sleep.

Pengkhotbah 5:2

5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,

for God is in heaven and you are on earth!

Therefore, let your words be few.

Pengkhotbah 1:16-18

Futility of Secular Wisdom

1:16 I thought to myself, ⁵¹ 

“I have become much wiser ⁵²  than any of my predecessors who ruled ⁵³  over Jerusalem; ⁵⁴ 

I ⁵⁵  have acquired much wisdom and knowledge.” ⁵⁶ 

1:17 So I decided ⁵⁷  to discern the benefit of ⁵⁸  wisdom and knowledge over ⁵⁹  foolish behavior and ideas; ⁶⁰ 

however, I concluded ⁶¹  that even ⁶²  this endeavor ⁶³  is like ⁶⁴  trying to chase the wind! ⁶⁵ 

1:18 For with great wisdom comes ⁶⁶  great frustration;

whoever increases his ⁶⁷  knowledge merely ⁶⁸  increases his ⁶⁹  heartache.

Wahyu 1:2

1:2 who then ⁷⁰  testified to everything that he saw concerning the word of God and the testimony about ⁷¹  Jesus Christ.

Wahyu 1:9

1:9 I, John, your brother and the one who shares ⁷²  with you in the persecution, kingdom, and endurance that ⁷³  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ⁷⁴ 

[24:48]  ¹ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

[1:8]  ² tn Or “to the ends.”

[1:21]  ³ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁴ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ⁵ tn Here the pronoun “he” refers to Jesus.

[3:15]  ⁶ tn Or “You put to death.”

[3:15]  ⁷ tn Or “Founder,” “founding Leader.”

[3:15]  ⁸ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁹ 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).

[4:20]  ¹⁰ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:33]  ¹¹ tn Grk “And with.” 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.

[4:33]  ¹² tn Or “were witnessing.”

[10:39]  ¹³ 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]  ¹⁴ 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]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ²¹ sn Ate and drank. See Luke 24:35-49.

[10:42]  ²² tn Grk “and he.” 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.

[10:42]  ²³ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ²⁴ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[10:42]  ²⁵ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ²⁶ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ²⁷ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[13:31]  ²⁸ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ²⁹ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ³⁰ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[18:5]  ³¹ tn Grk “came down.”

[18:5]  ³² sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ³³ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ³⁴ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[23:11]  ³⁶ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ³⁷ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ³⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ³⁹ tn Or “Do not be afraid.”

[23:11]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁴¹ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:1]  ⁴² tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ⁴³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ⁴⁴ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[5:1]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]).

[1:16]  ⁵¹ tn Heb “I spoke, I, with my heart.”

[1:16]  ⁵² tn Heb “I, look, I have made great and increased wisdom.” The expression הִגְדַּלְתִּי וְהוֹסַפְתִּי (higdalti vÿhosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem.

[1:16]  ⁵³ tn The phrase “who ruled” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:16]  ⁵⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ⁵⁵ tn Heb “my heart” (לִבִּי, libbi). The term “heart” is a metonymy of part for the whole (“my heart” = myself).

[1:16]  ⁵⁶ tn Heb “My heart has seen much wisdom and knowledge.”

[1:17]  ⁵⁷ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ⁵⁸ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁵⁹ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁶⁰ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ⁶¹ tn Heb “I know.”

[1:17]  ⁶² tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ⁶³ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁶⁴ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁶⁵ tn Heb “striving of wind.”

[1:18]  ⁶⁶ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁶⁷ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁶⁸ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁶⁹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:2]  ⁷⁰ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ⁷¹ tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[1:9]  ⁷² tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ⁷³ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ⁷⁴ tn The phrase “about Jesus” has been translated as an objective genitive.