Wahyu 3:3

3:3 Therefore, remember what you received and heard, ¹  and obey it, ²  and repent. If you do not wake up, I will come like a thief, and you will never ³  know at what hour I will come against ⁴  you.

Wahyu 3:11

3:11 I am coming soon. Hold on to what you have so that no one can take away ⁵  your crown. ⁶ 

Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ⁷  and predicted ⁸  by the Spirit that a severe ⁹  famine ¹⁰  was about to come over the whole inhabited world. ¹¹  (This ¹²  took place during the reign of Claudius.) ¹³ 

Roma 12:9

Conduct in Love

12:9 Love must be ¹⁴  without hypocrisy. Abhor what is evil, cling to what is good.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹⁵  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹⁶  – which is your reasonable service.

Roma 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Ibrani 3:6

3:6 But Christ ¹⁷  is faithful as a son over God’s ¹⁸  house. We are of his house, ¹⁹  if in fact we hold firmly ²⁰  to our confidence and the hope we take pride in. ²¹ 

Ibrani 4:14

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession.

Ibrani 10:23

10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy.

[3:3]  ¹ tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.

[3:3]  ² tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  ³ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  ⁴ tn Or “come on.”

[3:11]  ⁵ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

[3:11]  ⁶ sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).

[11:28]  ⁷ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ⁸ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ⁹ tn Grk “great.”

[11:28]  ¹⁰ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ¹¹ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ¹² tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:28]  ¹³ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[12:9]  ¹⁴ tn The verb “must be” is understood in the Greek text.

[12:1]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ¹⁶ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[3:6]  ¹⁷ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ¹⁸ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ¹⁹ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ²⁰ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ²¹ tn Grk “the pride of our hope.”