1.

Kerajaan Surga : TIDAK ADA DALAM TEKS ASLI

2. Talenta: Talanta (τάλαντα,) : Kata Benda, akusatif neuter, jamak (Noun-
Accusative Neuter Plural): dari kata dasar : Talanton (τάλαντον) originally “a
balance,” then, “a talent in weight,” was hence “a sum of money” in gold or silver
equivalent to a “talent.” The Jewish “talent” contained 3,000 shekels of the sanctuary,
e.g., Ex. 30:13 (about 114 lbs.). In NT times the “talent” was not a weight of silver,
but the Roman-Attic “talent,” comprising 6,000 denarii or drachmas, and equal to
about L/240. It is mentioned in Matthew only, 18:24; 25:15, 16, 20 (twice in the best
texts), 22 (thrice), 24, 25, 28 (twice). In 18:24 the vastness of the sum, 10,000 talents
(L/2,400,000), indicates the impossibility of man’s clearing himself, by his own
efforts, of the guilt which lies upon him before God. Note: That the “talent” denoted
“something weighed” has provided the meaning of the Eng. word as “a gift or
ability,” especially under the influence of the parable of the talents (Matt. 25:14-30).1

3. Kesanggupan/Kemampuan : (δύναμιν), dynamin: Kata Benda-Akusatif Feminin

Tunggal (Noun-Accusative, Feminine Singular) ? is (a) “power, ability,” physical or
moral, as residing in a person or thing; (b) “power in action,” as, e.g., when put forth
in performing miracles. It occurs 118 times in the NT. It is sometimes used of the
miracle or sign itself, the effect being put for the cause, e.g., Mark 6:5, frequently in
the Gospels and Acts. In 1 Cor. 14:11 it is rendered “meaning”; “force” would be
more accurate. Cf., the corresponding verbs, B, 1, 2, 3 and the adjective

4. Beroleh Laba : ἐκέρδησεν (ekerdēsen) dari kata dasar kerdaino : (Verb, Aorist
Indicative Active third person singular): akin to A, No. 3, signifies (I), literally, (a) “to
gain something,” Matt. 16:26; 25:16 (in the best mss.), 17, 20, 22; Mark 8:36; Luke
9:25; (b) “to get gain, make a profit,” Jas. 4:13; (II), metaphorically, (a) “to win
persons,” said (1) of “gaining” an offending brother who by being told privately of his
offense, and by accepting the representations, is won from alienation and from the
consequences of his fault, Matt. 18:15; (2) of winning souls into the kingdom of God
by the gospel, 1 Cor. 9:19, 20 (twice), 21, 22, or by godly conduct, 1 Pet. 3:1 ( RV ,
“gained”); (3) of so practically appropriating Christ to oneself that He becomes the

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 dominating power in and over one’s whole being and circumstances, Phil. 3:8 ( RV ,
“gain”); (b) “to gain things,” said of getting injury and loss, Acts 27:21, RV ,“gotten.”

5. Baik : ἀγαθὲ (agathe) : dari akar kata ἀγαθός (agathos) : adjective-Vocative

Masculine Singular. Agathos describes that which, being “good” in its character or
constitution, is beneficial in its effect; it is used (a) of things physical, e.g., a tree,
Matt.7:17; ground, Luke 8:8; (b) in a moral sense, frequently of persons and things.
God is essentially, absolutely and consummately “good,” Matt. 19:17; Mark 10:18;
Luke 18:19 To certain persons the word is appiied in Matt. 20:15; 25:21, 23; Luke
19:17; 23:50; John 7:12; Acts 11:24; Titus 2:5; in a general application, Matt. 5:45;
12:35; Luke 6:45; Rom. 5:7; 1 Pet. 2:18. The neuter of the adjective with the definite
article signifies that which is “good,” lit., “the good,” as being morally honorable,
pleasing to God, and therefore beneficial. Christians are to prove it, Rom. 12:2; to
cleave to it, 12:9; to do it, 13:3; Gal. 6:10; 1 Pet.3:11 (here, and here only, the article
is absent); John 5:29 (here, the neuter plural is used, “the good things”); to work it,
Rom. 2:10; Eph. 4:28; 6:8; to follow after it, 1 Thess. 5:15; to be zealous of it, 1 Pet.
3:13; to imitate it, 3 John 11; to overcome evil with it, Rom. 12:21. Governmental
authorities are ministers of “good,” i.e., that which is salutary, suited to the course of
human affairs, Rom. 13:4. In Philem. 14, “thy goodness,” RV (lit., “thy good”),
means “thy benefit.” As to Matt. 19:17, “why askest thou Me concerning that which is
good?” the RV follows the most ancient mss. The neuter plural is also used of
material “goods,” riches, etc., Luke 1:53; 12:18, 19; 16:25; Gal. 6:6 (of temporal
supplies); in Rom. 10:15; Heb. 9:11; 10:1, the “good” things are the benefits provided
through the sacrifice of Christ, in regard both to those conferred through the gospel
and to those of the coming messianic kingdom.

6. Setia : πιστέ, (piste), dari akar kata pistos (πιστός) : adjective-vocative Masculine
Singular : a verbal adjective, akin to Peito (see FAITH ), is used in two senses, (a)
passive, “faithful, to be trusted, reliable,” said of God, e.g., 1 Cor. 1:9; 10:13; 2 Cor.
1:18 ( KJV , “true”); 2 Tim. 2:13; Heb. 10:23; 11:11; 1 Pet. 4:19; 1 John 1:9; of
Christ, e.g., 2 Thess. 3:3; Heb. 2:17; 3:2; Rev. 1:5; 3:14; 19:11; of the words of God,
e.g., Acts 13:34, “sure”; 1 Tim. 1:15; 3:1 ( KJV , “true”); 4:9; 2 Tim. 2:11; Titus 1:9;
3:8; Rev. 21:5; 22:6; of servants of the Lord, Matt. 24:45; 25:21, 23; Acts 16:15; 1
Cor. 4:2, 17; 7:25; Eph. 6:21; Col. 1:7; 4:7, 9; 1 Tim. 1:12; 3:11; 2 Tim. 2:2; Heb. 3:5;
 1 Pet. 5:12; 3 John 5; Rev. 2:13; 17:14; of believers, Eph. 1:1; Col. 1:2; (b) active,
signifying “believing, trusting, relying,” e.g., Acts 16:1 (feminine); 2 Cor. 6:15; Gal.
3:9 seems best taken in this respect, as the context lays stress upon Abraham’s “faith”
in God, rather than upon his “faithfulness.” In John 20:27 the context requires the
active sense, as the Lord is reproaching Thomas for his want of “faith.” See No. 2.
With regard to believers, they are spoken of sometimes in the active sense, sometimes
in the passive, i.e., sometimes as believers, sometimes as “faithful.” See Lightfoot on
Galatians, p. 155.Note: In 3 John 5 the RV has “thou doest a faithful work,” for KJV ,
“thou doest faithfully.” The lit. rendering is “thou doest (Poieo) a faithful thing,
whatsoever thou workest (ergazo).” That would not do as a translation. To do a
“faithful” work is to do what is worthy of a “faithful” man. The KJV gives a meaning
but is not exact as a translation. Westcott suggests “thou makest sure (Piston)
whatsoever thou workest” (i.e.,it will not lose its reward). The change between Poieo,
“to do,” and ergazo, “to work,” must be maintained. Cf. Matt. 26:10 ( ergazo and
ergon).

7. Jahat : Πονηρὲ (Ponēre) : dari akar kata Poneros : πονηρός: (adjective-Vocative

Masculine Singular) :

for which see BAD , No. 2, EVIL , A and B, No. 2, is translated “wicked” in the KJV
and RV in Matt. 13:49; 18:32; 25:26; Luke 19:22; Acts 18:14; 1 Cor. 5:13; in the
following the RV substitutes “evil” for KJV ,“wicked”: Matt. 12:45 (twice); 13:19;
16:4; Luke 11:26; Col. 1:21; 2 Thess. 3:2; and in the following, where Satan is
mentioned as “the (or that) evil one”: Matt. 13:38; Eph. 6:16; 1 John 2:13, 14; 3:12
(1st part); 5:18; in v. 19 for KV, “wickedness”; he is so called also in KJV and RV in
John 17:15; 2 Thess. 3:3; KJV only in Luke 11:4; in 3 John 10, KJV , the word is
translated “malicious,” RV , “wicked.”

8. Malas : ὀκνηρέ, (oknēre) : dari akar kata ὀκνηρό (oknéros): (adjective-Vocative

Masculine Singular) :
“shrinking, timid” “to shrink, delay”), is used negatively in Phil. 3:1, RV , “irksome” (
KJV , “grievous”), i.e., “I do not hesitate”; in Matt. 25:26, and Rom 12:11, “slothful.”

9. Takut : φοβηθεὶς (phobētheis) : dari akar kata φοβέομαι (phobeó) : (Verb-Aoris

Participle Passive-Nominative Masculine Singular) :
in earlier Greek, “to put to flight” (see A, No. 1), in the NT is always in the passive
voice, with the meanings either (a) “to fear, be afraid,” its most frequent use, e.g.,
Acts 23:10, according to the best mss. (see No. 2); or (b) “to show reverential fear”
[see A, No. 1, (b)], (1) of men, Mark 6:20; Eph. 5:33, RV , “fear,” for KJV
“reverence”; (2) of God, e.g., Acts 10:2, 22; 13:16, 26; Col. 3:22 ( RV , “the Lord”); 1
Pet. 2:17; Rev. 14:7; 15:4; 19:5; (a) and (b) are combined in Luke 12:4, 5, where
Christ warns His followers not to be afraid of men, but to “fear” God.