Matius 7:20-21

7:20 So then, you will recognize them by their fruit.

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ¹  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matius 17:5

17:5 While he was still speaking, a ²  bright cloud ³  overshadowed ⁴  them, and a voice from the cloud said, ⁵  “This is my one dear Son, ⁶  in whom I take great delight. Listen to him!” ⁷ 

Markus 3:35

3:35 For whoever does the will of God is ⁸  my brother and sister and mother.”

Lukas 8:21

8:21 But he replied ⁹  to them, “My mother and my brothers are those ¹⁰  who hear the word of God and do it.” ¹¹ 

Lukas 11:27-28

11:27 As ¹²  he said these things, a woman in the crowd spoke out ¹³  to him, “Blessed is the womb ¹⁴  that bore you and the breasts at which you nursed!” ¹⁵  11:28 But he replied, ¹⁶  “Blessed rather are those who hear the word of God and obey ¹⁷  it!”

Yohanes 6:29

6:29 Jesus replied, ¹⁸  “This is the deed ¹⁹  God requires ²⁰  – to believe in the one whom he ²¹  sent.”

Yohanes 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ²²  at the last day.” ²³ 

Yohanes 15:14

15:14 You are my friends ²⁴  if you do what I command you.

Kisah Para Rasul 3:22-23

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ²⁵  him in everything he tells you. ²⁶  3:23 Every person ²⁷  who does not obey that prophet will be destroyed and thus removed ²⁸  from the people.’ ²⁹ 

Kisah Para Rasul 16:30-31

16:30 Then he brought them outside ³⁰  and asked, “Sirs, what must ³¹  I do to be saved?” 16:31 They replied, ³²  “Believe ³³  in the Lord Jesus ³⁴  and you will be saved, you and your household.”

Kisah Para Rasul 17:30

17:30 Therefore, although God has overlooked ³⁵  such times of ignorance, ³⁶  he now commands all people ³⁷  everywhere to repent, ³⁸ 

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ³⁹  and to the Gentiles, that they should repent and turn to God, ⁴⁰  performing deeds consistent with ⁴¹  repentance.

Galatia 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ⁴² 

Galatia 6:15

6:15 For ⁴³  neither circumcision nor uncircumcision counts for ⁴⁴  anything; the only thing that matters is a new creation! ⁴⁵ 

Kolose 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ⁴⁶  or free, but Christ is all and in all.

Ibrani 5:9

5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

Yakobus 1:21-22

1:21 So put away all filth and evil excess and humbly ⁴⁷  welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves.

Yakobus 1:1

Salutation

1:1 From James, ⁴⁸  a slave ⁴⁹  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁵⁰  Greetings!

Pengkhotbah 4:2

4:2 So I considered ⁵¹  those who are dead and gone ⁵² 

more fortunate than those who are still alive. ⁵³ 

Pengkhotbah 4:1

Evil Oppression on Earth

4:1 So ⁵⁴  I again considered ⁵⁵  all the oppression ⁵⁶  that continually occurs ⁵⁷  on earth. ⁵⁸ 

This is what I saw: ⁵⁹ 

The oppressed ⁶⁰  were in tears, ⁶¹  but no one was comforting them;

no one delivers ⁶²  them from the power of their oppressors. ⁶³ 

Yohanes 2:17

2:17 His disciples remembered that it was written, “Zeal ⁶⁴  for your house will devour me.” ⁶⁵ 

Yohanes 3:23-24

3:23 John ⁶⁶  was also baptizing at Aenon near Salim, ⁶⁷  because water was plentiful there, and people were coming ⁶⁸  to him ⁶⁹  and being baptized. 3:24 (For John had not yet been thrown into prison.) ⁷⁰ 

Wahyu 22:14

22:14 Blessed are those who wash their robes so they can have access ⁷¹  to the tree of life and can enter into the city by the gates.

[7:21]  ¹ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[17:5]  ² tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ³ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ⁴ tn Or “surrounded.”

[17:5]  ⁵ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ⁶ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ⁷ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[3:35]  ⁸ tn The pleonastic pronoun οὗτος (Jouto", “this one”) which precedes this verb has not been translated.

[8:21]  ⁹ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ¹⁰ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ¹¹ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[11:27]  ¹² tn Grk “And it happened that as.” 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. Here δέ (de) has not been translated.

[11:27]  ¹³ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ¹⁴ tn For this term see L&N 8.69.

[11:27]  ¹⁵ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:28]  ¹⁶ tn Grk “said.”

[11:28]  ¹⁷ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[6:29]  ¹⁸ tn Grk “answered and said to them.”

[6:29]  ¹⁹ tn Grk “the work.”

[6:29]  ²⁰ tn Grk “This is the work of God.”

[6:29]  ²¹ tn Grk “that one” (i.e., God).

[6:40]  ²² tn Or “resurrect him,” or “make him live again.”

[6:40]  ²³ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[15:14]  ²⁴ sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).

[3:22]  ²⁵ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ²⁶ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:23]  ²⁷ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ²⁸ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ²⁹ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[16:30]  ³⁰ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ³¹ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ³² tn Grk “said.”

[16:31]  ³³ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ³⁴ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[17:30]  ³⁵ tn Or “has deliberately paid no attention to.”

[17:30]  ³⁶ tn Or “times when people did not know.”

[17:30]  ³⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ³⁸ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[26:20]  ³⁹ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ⁴⁰ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁴¹ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[5:6]  ⁴² tn Grk “but faith working through love.”

[6:15]  ⁴³ tc The phrase “in Christ Jesus” is found after “For” in some mss (א A C D F G 0278 1881 Ï lat bo), but lacking in Ì⁴⁶ B Ψ 33 1175 1505 1739* and several fathers. The longer reading probably represents a harmonization to Gal 5:6.

[6:15]  ⁴⁴ tn Grk “is.”

[6:15]  ⁴⁵ tn Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6).

[3:11]  ⁴⁶ tn See the note on “fellow slave” in 1:7.

[1:21]  ⁴⁷ tn Or “with meekness.”

[1:1]  ⁴⁸ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁹ 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]  ⁵⁰ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[4:2]  ⁵¹ tn The verb שָׁבַח (shavakh) has a two-fold range of meaning: (1) “to praise; to laud”; and (2) “to congratulate” (HALOT 1387 s.v. I שׁבח; BDB 986 s.v. II שָׁבַח). The LXX translated it as ἐπῄνεσα (ephnesa, “I praised”). The English versions reflect the range of possible meanings: “praised” (KJV, ASV, Douay); “congratulated” (MLB, NASB); “declared/judged/accounted/thought…fortunate/happy” (NJPS, NEB, NIV, RSV, NRSV, NAB).

[4:2]  ⁵² tn Heb “the dead who had already died.”

[4:2]  ⁵³ tn Heb “the living who are alive.”

[4:1]  ⁵⁴ tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again”; (2) consequence of preceding statement: “So I observed again”; or (3) continuation of preceding statement: “And I observed again.”

[4:1]  sn This section is closely related to the preceding: Qoheleth’s observation of oppression (4:1-3) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one’s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1-3), over-obsessive competitiveness (4:4-6), and loneliness (4:7-12).

[4:1]  ⁵⁵ tn Heb “I turned and I saw.” The phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti… va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider.” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider”). See IBHS 554-55 §33.3.1a.

[4:1]  ⁵⁶ tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (’osheq) denotes “oppression,” e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. עֹשֶׁק 1; BDB 799 s.v. עֹשֶׁק 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun הָעֲשֻׁקִים (ha’ashuqim) is plural and articular (Heb “the oppressions”). The article indicates a generic class (“oppression”). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: “the various kinds of oppression”; (2) an abstract plural, which is used to refer to abstract concepts: “the oppression”; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: “awful oppression” or “severe oppression.” The LXX renders it as a plural of number: συκοφαντίας (sukofantias, “oppressions”), as does the Vulgate. Most English versions treat it as a plural of number: “the oppressions” (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: “the oppression” (NJPS, NIV, Moffatt).

[4:1]  ⁵⁷ tn Heb “is done.” The term נַעֲשִׂים (na’asim, Niphal participle mpl from עָשַׂה, ’asah, “to do”) is a probably a verbal use of the participle rather than a substantival use (NEB: “all the acts of oppression”). This verbal use of the participle depicts durative or universal gnomic action. It emphasizes the lamentable continuity of oppression throughout human history. The English versions translate it variously: “[all the oppressions that] are done” (KJV, ASV, Douay, YLT), “[all the oppression] that goes on” (NJPS, Moffatt), “[all the oppressions] that are practiced” (RSV, NRSV), “[all the oppressions] that occur” (MLB), “[all the acts of oppression] which were being done” (NASB), “[all the oppressions] that take place” (NAB), “[all the oppression] that was taking place” (NIV).

[4:1]  ⁵⁸ tn Heb “under the sun.”

[4:1]  ⁵⁹ tn Heb “and behold.” The deictic particle וְהִנֵּה (vÿhinneh, “and behold!”) often occurs after verbs of perceiving, such as רָאָה, ra’ah, “to see” (e.g., Gen 19:28; 22:13; Exod 3:2; Lev 13:8). It introduces the content of what the character or speaker saw (HALOT 252 s.v. הִנֵּה 8). It is used for rhetorical emphasis, to draw attention to the following statement (e.g., Gen 1:29; 17:20; Num 22:32; Job 1:19; cf. HALOT 252 s.v. 5). It often introduces something surprising or unexpected (e.g., Gen 29:6; Num 25:6; cf. HALOT 252 s.v. 6).

[4:1]  ⁶⁰ tn The term הָעֲשֻׁקִים (ha’ashuqim, Qal passive participle mpl from עָשַׁק, ’ashaq, “to oppress”) is a passive form, emphasizing that they are the objects of oppression at the hands of their oppressors. The participle functions as a noun, emphasizing the durative aspect of their condition and that this was the singular most characteristic attribute of this group of people: Their lives were marked by oppression.

[4:1]  ⁶¹ tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dim’ah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23; 19:7; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. דִּמְעָה; BDB 199 s.v. דִּמְעָה. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular δάκρουν (dakroun, “the tear”); however, the Vulgate treated it as a collective (“the tears”). Apart from the woodenly literal YLT (“the tear”), the major English versions render this as a collective: “the tears” or “tears” (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term דִּמְעָה functions as a metonymy of association for “weeping” (e.g., Isa 16:9; 8:23): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעָת הָעֲשֻׁקִים (dim’at ha’ashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָת (dim’at, “tear”) is used as a collective for “tears.” This entire phrase, however, is still given a woodenly literal translation by most English versions: “the tears of the oppressed” (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., “the oppressed were in tears” (Moffatt).

[4:1]  ⁶² tn Heb “comforts.” The verb נָחַם (nakham, “to comfort”) is used as a metonymy of effect (i.e., comfort) for cause (i.e., deliverance), e.g., it is used in parallelism with גָאַל (ga’al, “to deliver”) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).

[4:1]  ⁶³ tn Heb “from the hand of their oppressors is power.”

[2:17]  ⁶⁴ tn Or “Fervent devotion to your house.”

[2:17]  ⁶⁵ sn A quotation from Ps 69:9.

[3:23]  ⁶⁶ sn John refers to John the Baptist.

[3:23]  ⁶⁷ tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

[3:23]  ⁶⁸ tn Or “people were continually coming.”

[3:23]  ⁶⁹ tn The words “to him” are not in the Greek text, but are implied.

[3:24]  ⁷⁰ sn This is a parenthetical note by the author.

[22:14]  ⁷¹ tn Grk “so that there will be to them authority over the tree of life.”