Markus 14:7-9

14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! ¹  14:8 She did what she could. She anointed my body beforehand for burial. 14:9 I tell you the truth, ²  wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ³  when he arrived ⁴  they brought him to the upper room. All ⁵  the widows stood beside him, crying and showing him ⁶  the tunics ⁷  and other clothing ⁸  Dorcas used to make ⁹  while she was with them.

Roma 16:1-4

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ¹⁰  of the church in Cenchrea, 16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

16:3 Greet Prisca and Aquila, ¹¹  my fellow workers in Christ Jesus, 16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them.

Roma 16:6

16:6 Greet Mary, who has worked very hard for you.

Roma 16:12

16:12 Greet Tryphena ¹²  and Tryphosa, laborers in the Lord. Greet my dear friend ¹³  Persis, who has worked hard in the Lord.

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ¹⁴  of the church in Cenchrea,

Titus 1:1

Salutation

1:1 From Paul, ¹⁵  a slave ¹⁶  of God and apostle of Jesus Christ, to further the faith ¹⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Ibrani 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Wahyu 14:13

14:13 Then ¹⁸  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ¹⁹  because their deeds will follow them.” ²⁰ 

[14:7]  ¹ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[14:9]  ² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:39]  ³ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁴ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁵ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ⁶ tn The word “him” 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.

[9:39]  ⁷ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ⁸ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ⁹ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[16:1]  ¹⁰ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[16:3]  ¹¹ sn On Prisca and Aquila see also Acts 18:2, 18, 26; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. The author of Acts uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[16:12]  ¹² sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).

[16:12]  ¹³ tn Grk “Greet the beloved.”

[16:1]  ¹⁴ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[1:1]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[14:13]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ¹⁹ tn Or “from their trouble” (L&N 22.7).

[14:13]  ²⁰ tn Grk “their deeds will follow with them.”