Filipi 1:1
Konteks1:1 From Paul 1 and Timothy, slaves 2 of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, 3 with the overseers 4 and deacons.
Filipi 1:1
Konteks1:1 From Paul 5 and Timothy, slaves 6 of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, 7 with the overseers 8 and deacons.
Titus 3:2
Konteks3:2 They must not slander 9 anyone, but be peaceable, gentle, showing complete courtesy to all people.
Titus 1:1
Konteks1:1 From Paul, 10 a slave 11 of God and apostle of Jesus Christ, to further the faith 12 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Titus 1:7
Konteks1:7 For the overseer 13 must be blameless as one entrusted with God’s work, 14 not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.
Ibrani 13:17
Konteks13:17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. 15 Let them do this 16 with joy and not with complaints, for this would be no advantage for you.
Ibrani 13:1
Konteks13:1 Brotherly love must continue.
Pengkhotbah 2:25
Konteks[1:1] 1 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] 2 tn Traditionally, “servants” or “bondservants.” 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] 3 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[1:1] 4 sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.
[1:1] 5 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] 6 tn Traditionally, “servants” or “bondservants.” 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] 7 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[1:1] 8 sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.
[3:2] 9 tn Or “discredit,” “damage the reputation of.”
[1:1] 10 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] 11 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] 12 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:7] 13 sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.
[1:7] 14 tn Grk “as God’s steward.”
[13:17] 15 tn Or “as ones who will give an account”; Grk “as giving an account.”
[13:17] 16 tn Grk “that they may do this.”
[2:25] 17 tn Heb “For who can…?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “No one can!” (see E. W. Bullinger, Figures of Speech, 949-51).
[2:25] 18 tn The phrase “and drink” is not in the Hebrew text, but is supplied in the translation for stylistic harmonization with v. 24.
[2:25] 19 tn The verb II חוּשׁ (khush, “to enjoy”) is a hapax legomenon which BDB defines as “to feel; to enjoy [with the senses]” on the basis of the context, and the cognates: Arabic “to feel; to perceive [by senses]”; Aramaic חושׁ “to feel pain,” and New Hebrew חושׁ “to feel pain” (BDB 301 s.v. II חֹוּשׁ). HALOT relates the Hebrew root to Akkadian havavu “to be delighted with” (HALOT 300 s.v. II חושׁ 1). The Vulgate renders this term as “to enjoy.” The Greek versions (LXX, Theodotion) and the Syriac Peshitta, however, did not understand this hapax; they rendered it as “to drink,” making some sense of the line by filling out the parallelism “to eat [and drink]” (e.g., Eccl 8:15).
[2:25] 20 tc The MT reads מִמֶּנִּי (mimmenni, “more than I”). However, an alternate textual tradition of מִמֶּנּוּ (mimmennu,“apart from him [= God]”) is preserved in several medieval Hebrew