Efesus 5:3

5:3 But ¹  among you there must not be either sexual immorality, impurity of any kind, ²  or greed, as these are not fitting for the saints. ³ 

Roma 1:24-27

1:24 Therefore God gave them over ⁴  in the desires of their hearts to impurity, to dishonor ⁵  their bodies among themselves. ⁶  1:25 They ⁷  exchanged the truth of God for a lie ⁸  and worshiped and served the creation ⁹  rather than the Creator, who is blessed forever! Amen.

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ¹⁰  1:27 and likewise the men also abandoned natural relations with women ¹¹  and were inflamed in their passions ¹²  for one another. Men ¹³  committed shameless acts with men and received in themselves the due penalty for their error.

Roma 1:1

Salutation

1:1 From Paul, ¹⁴  a slave ¹⁵  of Christ Jesus, ¹⁶  called to be an apostle, ¹⁷  set apart for the gospel of God. ¹⁸ 

Pengkhotbah 4:3

4:3 But better than both is the one who has not been born ¹⁹ 

and has not seen the evil things that are done on earth. ²⁰ 

[5:3]  ¹ tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.

[5:3]  ² tn Grk “all impurity.”

[5:3]  ³ tn Grk “just as is fitting for saints.” The καθώς (kaqws) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.

[1:24]  ⁴ sn Possibly an allusion to Ps 81:12.

[1:24]  ⁵ tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ⁶ tn Grk “among them.”

[1:25]  ⁷ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:25]  ⁸ tn Grk “the lie.”

[1:25]  ⁹ tn Or “creature, created things.”

[1:26]  ¹⁰ tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).

[1:27]  ¹¹ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ¹² tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ¹³ tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:1]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ¹⁷ tn Grk “a called apostle.”

[1:1]  ¹⁸ 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.

[4:3]  ¹⁹ tn The word “born” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:3]  ²⁰ tn Heb “under the sun.”