Mazmur 37:3
Konteks37:3 Trust in the Lord and do what is right!
Settle in the land and maintain your integrity! 1
Mazmur 37:27
Konteks37:27 Turn away from evil! Do what is right! 2
Then you will enjoy lasting security. 3
Pengkhotbah 3:12
Konteks3:12 I have concluded 4 that there is nothing better for people 5
than 6 to be happy and to enjoy
themselves 7 as long as they live,
Matius 5:43
Konteks5:43 “You have heard that it was said, ‘Love your neighbor’ 8 and ‘hate your enemy.’
Markus 3:4
Konteks3:4 Then 9 he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent.
Lukas 6:35
Konteks6:35 But love your enemies, and do good, and lend, expecting nothing back. 10 Then 11 your reward will be great, and you will be sons 12 of the Most High, 13 because he is kind to ungrateful and evil people. 14
Lukas 6:1
Konteks6:1 Jesus 15 was going through the grain fields on 16 a Sabbath, 17 and his disciples picked some heads of wheat, 18 rubbed them in their hands, and ate them. 19
Lukas 5:15
Konteks5:15 But the news about him spread even more, 20 and large crowds were gathering together to hear him 21 and to be healed of their illnesses.
Lukas 5:1
Konteks5:1 Now 22 Jesus was standing by the Lake of Gennesaret, 23 and the crowd was pressing around him 24 to hear the word of God.
Titus 1:1
Konteks1:1 From Paul, 25 a slave 26 of God and apostle of Jesus Christ, to further the faith 27 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Titus 1:1
Konteks1:1 From Paul, 28 a slave 29 of God and apostle of Jesus Christ, to further the faith 30 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Titus 3:8
Konteks3:8 This saying 31 is trustworthy, and I want you to insist on such truths, 32 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.
Ibrani 13:16
Konteks13:16 And do not neglect to do good and to share what you have, 33 for God is pleased with such sacrifices.
Ibrani 13:3
Konteks13:3 Remember those in prison as though you were in prison with them, 34 and those ill-treated as though you too felt their torment. 35
Yohanes 1:11
Konteks1:11 He came to what was his own, 36 but 37 his own people 38 did not receive him. 39
[37:3] 1 tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.
[37:27] 2 tn Or “Do good!” The imperatives are singular (see v. 1).
[37:27] 3 tn Heb “and dwell permanently.” The imperative with vav (ו) is best taken here as a result clause after the preceding imperatives.
[3:12] 5 tn Heb “for them”; the referent (people, i.e., mankind) has been specified in the translation for clarity.
[3:12] 6 tn Qoheleth uses the exceptive particle אִם…כִּי (ki…’im, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2).
[3:12] 7 tn Heb “to do good.” The phrase לַעֲשׂוֹת טוֹב (la’asot tov) functions idiomatically for “to experience [or see] happiness [or joy].” The verb עָשַׂה (’asah) probably denotes “to acquire; to obtain” (BDB 795 s.v. עָשַׂה II.7), and טוֹב (tov) means “good; pleasure; happiness,” e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. טוֹב 1).
[5:43] 8 sn A quotation from Lev 19:18.
[3:4] 9 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:35] 11 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[6:35] 12 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
[6:35] 13 sn That is, “sons of God.”
[6:35] 14 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
[6:1] 15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 16 tn Grk “Now it happened that on.” 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.
[6:1] 17 tc Most later
[6:1] 18 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[6:1] 19 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
[5:15] 20 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
[5:15] 21 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:1] 22 tn Grk “Now it happened that.” 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.
[5:1] 23 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
[5:1] 24 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
[1:1] 25 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] 26 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] 27 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:1] 28 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] 29 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] 30 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[3:8] 31 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] 32 tn Grk “concerning these things.”
[13:16] 33 tn Grk “neglect doing good and fellowship.”
[13:3] 34 tn Grk “as being imprisoned together.”
[13:3] 35 tn Or “since you too are vulnerable”; Grk “you also being in the body.”
[1:11] 36 tn Grk “to his own things.”
[1:11] 37 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[1:11] 38 tn “People” is not in the Greek text but is implied.
[1:11] 39 sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.
