Roma 1:8
Konteks1:8 First of all, 1 I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.
Roma 1:1
Konteks1:1 From Paul, 2 a slave 3 of Christ Jesus, 4 called to be an apostle, 5 set apart for the gospel of God. 6
Roma 1:12-16
Konteks1:12 that is, that we may be mutually comforted by one another’s faith, 7 both yours and mine. 1:13 I do not want you to be unaware, 8 brothers and sisters, 9 that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. 10 1:14 I am a debtor 11 both to the Greeks and to the barbarians, both to the wise and to the foolish. 1:15 Thus I am eager 12 also to preach the gospel to you who are in Rome. 13
1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. 14
Ezra 7:27
Konteks7:27 15 Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem!
Matius 11:25-26
Konteks11:25 At that time Jesus said, 16 “I praise 17 you, Father, Lord 18 of heaven and earth, because 19 you have hidden these things from the wise 20 and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. 21
Kisah Para Rasul 11:18
Konteks11:18 When they heard this, 22 they ceased their objections 23 and praised 24 God, saying, “So then, God has granted the repentance 25 that leads to life even to the Gentiles.” 26
Kisah Para Rasul 28:15
Konteks28:15 The brothers from there, 27 when they heard about us, came as far as the Forum of Appius 28 and Three Taverns 29 to meet us. When he saw them, 30 Paul thanked God and took courage.
Kisah Para Rasul 28:1
Konteks28:1 After we had safely reached shore, 31 we learned that the island was called Malta. 32
Kolose 1:4
Konteks1:4 since 33 we heard about your faith in Christ Jesus and the love that you have for all the saints.
Efesus 1:16
Konteks1:16 I do not cease to give thanks for you when I remember you 34 in my prayers.
Filipi 1:3-5
Konteks1:3 I thank my God every time I remember you. 35 1:4 I always pray with joy in my every prayer for all of you 1:5 because of your participation 36 in the gospel from the first day until now. 37
Kolose 1:3-4
Konteks1:3 We always 38 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since 39 we heard about your faith in Christ Jesus and the love that you have for all the saints.
Kolose 1:1-3
Konteks1:1 From Paul, 40 an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful 41 brothers and sisters 42 in Christ, at Colossae. Grace and peace to you 43 from God our Father! 44
1:3 We always 45 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
Kolose 3:9
Konteks3:9 Do not lie to one another since you have put off the old man with its practices
Kolose 3:2
Konteks3:2 Keep thinking about things above, not things on the earth,
Kolose 1:3
Konteks1:3 We always 46 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
Kolose 1:2
Konteks1:2 to the saints, the faithful 47 brothers and sisters 48 in Christ, at Colossae. Grace and peace to you 49 from God our Father! 50
Titus 1:3-5
Konteks1:3 But now in his own time 51 he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!
1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.
Filemon 1:4
Konteks1:4 I always thank my God 52 as I remember you in my prayers, 53
Filemon 1:2
Konteks1:2 to Apphia 54 our sister, 55 to Archippus our 56 fellow soldier, and to the church that meets in your house.
Yohanes 1:4
Konteks1:4 In him was life, 57 and the life was the light of mankind. 58
Yohanes 1:3
Konteks1:3 All things were created 59 by him, and apart from him not one thing was created 60 that has been created. 61
Yohanes 1:3
Konteks1:3 All things were created 62 by him, and apart from him not one thing was created 63 that has been created. 64
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[1:8] 1 tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”
[1:1] 2 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] 3 tn Traditionally, “servant.” 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 someone who was Jewish 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] 4 tc Many important
[1:1] 5 tn Grk “a called apostle.”
[1:1] 6 tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.
[1:12] 7 tn Grk “that is, to be comforted together with you through the faith in one another.”
[1:13] 8 sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.
[1:13] 9 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).
[1:13] 10 tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”
[1:15] 12 tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”
[1:15] 13 map For location see JP4 A1.
[1:16] 14 sn Here the Greek refers to anyone who is not Jewish.
[7:27] 15 sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.
[11:25] 16 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:25] 18 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[11:25] 20 sn See 1 Cor 1:26-31.
[11:26] 21 tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[11:18] 22 tn Grk “these things.”
[11:18] 23 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
[11:18] 25 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
[11:18] 26 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
[28:15] 27 sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.
[28:15] 28 sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).
[28:15] 29 sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.
[28:15] 30 tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.
[28:1] 31 tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.
[28:1] 32 sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.
[28:1] map For location see JP4 A3.
[1:4] 33 tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).
[1:16] 34 tn Grk “making mention [of you].”
[1:3] 35 tn This could also be translated “for your every remembrance of me.” See discussion below.
[1:5] 36 sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).
[1:5] 37 tn Several alternatives for translating vv. 3-5 are possible: (1) “I thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation…” (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) “I thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation…” (see Moffatt; also P. T. O’Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.
[1:3] 38 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
[1:4] 39 tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).
[1:1] 40 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:2] 41 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] 42 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] 43 tn Or “Grace to you and peace.”
[1:2] 44 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
[1:3] 45 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
[1:3] 46 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
[1:2] 47 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] 48 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] 49 tn Or “Grace to you and peace.”
[1:2] 50 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
[1:3] 51 tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.
[1:4] 52 sn I always thank my God. An offer of thanksgiving (εὐχαριστῶ, eucaristw) to God is a customary formula for Paul in many of his epistles (cf. Rom 1:8, 1 Cor 1:4, Eph 1:16, Col 1:3, 1 Thess 1:2, 2 Thess 1:3). The content of the thanksgiving typically points to the work of God in the salvation of the believers to whom he [Paul] writes.
[1:4] 53 tn Grk “making remembrance (or “mention”) of you in my prayers.”
[1:2] 54 sn Apphia is thought to be the wife of Philemon.
[1:2] 55 tc Most witnesses (D2 Ψ Ï) here read τῇ ἀγαπητῇ (th agaphth, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881 pc), have ἀδελφῇ (adelfh, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading.
[1:2] 56 tn Though the term “our” does not appear in the Greek text it is inserted to bring out the sense of the passage.
[1:4] 57 tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)
[1:4] sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.
[1:4] 58 tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).
[1:3] 59 tn Or “made”; Grk “came into existence.”
[1:3] 60 tn Or “made”; Grk “nothing came into existence.”
[1:3] 61 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest
[1:3] tn Or “made”; Grk “that has come into existence.”
[1:3] 62 tn Or “made”; Grk “came into existence.”
[1:3] 63 tn Or “made”; Grk “nothing came into existence.”
[1:3] 64 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest
[1:3] tn Or “made”; Grk “that has come into existence.”