Matius 27:25

27:25 In ¹  reply all the people said, “Let his blood be on us and on our children!”

Kisah Para Rasul 18:15-17

18:15 but since it concerns points of disagreement ²  about words and names and your own law, settle ³  it yourselves. I will not be ⁴  a judge of these things!” 18:16 Then he had them forced away ⁵  from the judgment seat. ⁶  18:17 So they all seized Sosthenes, the president of the synagogue, ⁷  and began to beat ⁸  him in front of the judgment seat. ⁹  Yet none of these things were of any concern ¹⁰  to Gallio.

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ¹¹  Paul ¹²  departed from ¹³  Athens ¹⁴  and went to Corinth. ¹⁵ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁶ 

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 1:1

Salutation

1:1 From Paul, ¹⁷  a slave ¹⁸  of God and apostle of Jesus Christ, to further the faith ¹⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yohanes 3:12

3:12 If I have told you people ²⁰  about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? ²¹ 

Wahyu 11:10

11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth.

[27:25]  ¹ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[18:15]  ² tn Or “dispute.”

[18:15]  ³ tn Grk “see to it” (an idiom).

[18:15]  ⁴ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:16]  ⁵ tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.

[18:16]  ⁶ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁷ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ⁸ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ⁹ sn See the note on the term judgment seat in 18:12.

[18:17]  ¹⁰ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[18:1]  ¹¹ tn Grk “After these things.”

[18:1]  ¹² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ¹³ tn Or “Paul left.”

[18:1]  ¹⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ¹⁵ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[1:2]  ¹⁶ tn Grk “before eternal ages.”

[1:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[3:12]  ²⁰ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:12]  ²¹ sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.