Matius 5:16
Konteks5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.
Kisah Para Rasul 9:36
Konteks9:36 Now in Joppa 1 there was a disciple named Tabitha (which in translation means 2 Dorcas). 3 She was continually doing good deeds and acts of charity. 4
Kisah Para Rasul 9:2
Konteks9:2 and requested letters from him to the synagogues 5 in Damascus, so that if he found any who belonged to the Way, 6 either men or women, he could bring them as prisoners 7 to Jerusalem. 8
Kolose 1:8
Konteks1:8 who also told us of your love in the Spirit.
Kolose 1:10
Konteks1:10 so that you may live 9 worthily of the Lord and please him in all respects 10 – bearing fruit in every good deed, growing in the knowledge of God,
Kolose 1:2
Konteks1:2 to the saints, the faithful 11 brothers and sisters 12 in Christ, at Colossae. Grace and peace to you 13 from God our Father! 14
Kolose 2:17
Konteks2:17 these are only 15 the shadow of the things to come, but the reality 16 is Christ! 17
Kolose 2:1
Konteks2:1 For I want you to know how great a struggle I have for you, 18 and for those in Laodicea, and for those who have not met me face to face. 19
Titus 2:10
Konteks2:10 not pilfering, but showing all good faith, 20 in order to bring credit to 21 the teaching of God our Savior in everything.
Titus 1:10
Konteks1:10 For there are many 22 rebellious people, idle talkers, and deceivers, especially those with Jewish connections, 23
Titus 1:1
Konteks1:1 From Paul, 24 a slave 25 of God and apostle of Jesus Christ, to further the faith 26 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Titus 1:1
Konteks1:1 From Paul, 27 a slave 28 of God and apostle of Jesus Christ, to further the faith 29 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Titus 1:1-2
Konteks1:1 From Paul, 30 a slave 31 of God and apostle of Jesus Christ, to further the faith 32 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. 33
Titus 2:1
Konteks2:1 But as for you, communicate the behavior that goes with 34 sound teaching.
Titus 3:1
Konteks3:1 Remind them to be subject to rulers and 35 authorities, to be obedient, to be ready for every good work.
Titus 2:7
Konteks2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity,
Titus 2:14
Konteks2:14 He 36 gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, 37 who are eager to do good. 38
Titus 3:1
Konteks3:1 Remind them to be subject to rulers and 39 authorities, to be obedient, to be ready for every good work.
Titus 3:8
Konteks3:8 This saying 40 is trustworthy, and I want you to insist on such truths, 41 so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.
Titus 3:14
Konteks3:14 Here is another way that our people 42 can learn 43 to engage in good works to meet pressing needs and so not be unfruitful.
Ibrani 10:24
Konteks10:24 And let us take thought of how to spur one another on to love and good works, 44
Ibrani 13:21
Konteks13:21 equip you with every good thing to do his will, working in us 45 what is pleasing before him through Jesus Christ, to whom be glory forever. 46 Amen.
Ibrani 13:1
Konteks13:1 Brotherly love must continue.
Pengkhotbah 2:12
Konteks2:12 Next, I decided to consider 47 wisdom, as well as foolish behavior and ideas. 48
For what more can the king’s successor do than what the king 49 has already done?
![Seret untuk mengatur ukuran](images/t_arrow.gif)
![Seret untuk mengatur ukuran](images/d_arrow.gif)
[9:36] 1 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).
[9:36] 2 tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.
[9:36] 3 sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”
[9:36] 4 tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).
[9:2] 5 sn See the note on synagogue in 6:9.
[9:2] 6 sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).
[9:2] 7 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
[9:2] 8 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
[9:2] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:10] 9 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] 10 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.”
[1:2] 11 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
[1:2] 12 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:2] 13 tn Or “Grace to you and peace.”
[1:2] 14 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
[2:17] 15 tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.
[2:17] 16 tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.
[2:17] 17 tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.”
[2:1] 18 tn Or “I want you to know how hard I am working for you…”
[2:1] 19 tn Grk “as many as have not seen my face in the flesh.”
[2:10] 20 tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.
[2:10] 21 tn Or “adorn,” “show the beauty of.”
[1:10] 22 tc ‡ The earliest and best
[1:10] 23 tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).
[1:1] 24 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] 25 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] 26 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:1] 27 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] 28 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] 29 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:1] 30 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] 31 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] 32 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:2] 33 tn Grk “before eternal ages.”
[2:1] 34 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
[3:1] 35 tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
[2:14] 36 tn Grk “who” (as a continuation of the previous clause).
[2:14] 37 tn Or “a people who are his very own.”
[2:14] 38 tn Grk “for good works.”
[3:1] 39 tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
[3:8] 40 sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.
[3:8] 41 tn Grk “concerning these things.”
[3:14] 42 tn Grk “that those who are ours” (referring to the Christians).
[3:14] 43 tn Grk “and also let our people learn.”
[10:24] 44 tn Grk “let us consider one another for provoking of love and good deeds.”
[13:21] 45 tc Some
[13:21] 46 tc ‡ Most
[2:12] 47 tn Heb “and I turned to see.”
[2:12] 48 sn See 1:17 for the same expression. Throughout 2:1-11, Qoheleth evaluated the merits of merrymaking (2:1-3), accomplishing grand things (2:4-6), amassing great wealth (2:7-8), and secular acquisitions and accomplishments (2:9-10). Now, he reflects on the benefit in life in living wisely and not giving oneself over to frivolous self-indulgence.
[2:12] 49 tc The Hebrew text reads עָשׂוּהוּ (’asuhu, “they have done it”; Qal perfect 3rd person masculine plural from עָשַׂה [’asah] + 3rd person masculine singular suffix). However, many medieval Hebrew