Mazmur 3:6

3:6 I am not afraid ¹  of the multitude of people ² 

who attack me from all directions. ³ 

Mazmur 52:6

52:6 When the godly see this, they will be filled with awe,

and will mock the evildoer, saying: ⁴ 

Mazmur 52:2

52:2 Your tongue carries out your destructive plans; ⁵ 

it is as effective as a sharp razor, O deceiver. ⁶ 

Kisah Para Rasul 6:15

6:15 All ⁷  who were sitting in the council ⁸  looked intently at Stephen ⁹  and saw his face was like the face of an angel. ¹⁰ 

Kisah Para Rasul 6:2

6:2 So the twelve ¹¹  called ¹²  the whole group ¹³  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ¹⁴ 

Kisah Para Rasul 20:15

20:15 We set sail ¹⁵  from there, and on the following day we arrived off Chios. ¹⁶  The next day we approached ¹⁷  Samos, ¹⁸  and the day after that we arrived at Miletus. ¹⁹ 

Filipi 1:28

1:28 and by not being intimidated in any way by your opponents. This is ²⁰  a sign of their ²¹  destruction, but of your salvation – a sign which ²²  is from God.

Filipi 1:1

Salutation

1:1 From Paul ²³  and Timothy, slaves ²⁴  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²⁵  with the overseers ²⁶  and deacons.

Pengkhotbah 3:14

God’s Sovereignty

3:14 I also know that whatever God does will endure forever;

nothing can be added to it, and nothing taken away from it.

God has made it this way, so that men will fear him.

[3:6]  ¹ tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.

[3:6]  ² tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.

[3:6]  ³ tn Heb “who all around take a stand against me.”

[52:6]  ⁴ tn Heb “and the godly will see and will fear and at him will laugh.”

[52:2]  ⁵ tn Heb “destruction your tongue devises.”

[52:2]  ⁶ tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.

[6:15]  ⁷ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[6:15]  ⁸ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ⁹ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ¹⁰ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[6:2]  ¹¹ sn The twelve refers to the twelve apostles.

[6:2]  ¹² tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ¹³ tn Or “the multitude.”

[6:2]  ¹⁴ tn Grk “to serve tables.”

[20:15]  ¹⁵ tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  ¹⁶ tn Or “offshore from Chios.”

[20:15]  sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.

[20:15]  ¹⁷ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

[20:15]  ¹⁸ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ¹⁹ sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).

[1:28]  ²⁰ tn Grk “which is,” continuing the sentence begun in v. 27.

[1:28]  sn The antecedent of the pronoun This is conceptual, most likely referring to the Philippian Christians standing firm for the gospel. Thus, their stand for the gospel is the dual sign of their opponents’ destruction and of their own salvation.

[1:28]  ²¹ tn Grk “to them.”

[1:28]  sn Paul uses the dative “to them” (translated here as their) to describe the coming destruction of the gospel’s enemies, but the genitive “your” to describe the believers’ coming salvation. The dative accents what will happen to the enemies (called a dative of disadvantage [see ExSyn 143-44]), while the genitive accents what the believers will possess (and, in fact, do already possess, as v. 29 makes clear).

[1:28]  ²² tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.

[1:1]  ²³ 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]  ²⁴ 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]  ²⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁶ 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.