Kejadian 19:14

19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. ¹  He said, “Quick, get out of this place because the Lord is about to destroy ²  the city!” But his sons-in-law thought he was ridiculing them. ³ 

Ulangan 13:3

13:3 You must not listen to the words of that prophet or dreamer, ⁴  for the Lord your God will be testing you to see if you love him ⁵  with all your mind and being. ⁶ 

Roma 9:1-2

Israel’s Rejection Considered

9:1 ⁷ I am telling the truth in Christ (I am not lying!), for my conscience assures me ⁸  in the Holy Spirit – 9:2 I have great sorrow and unceasing anguish in my heart. ⁹ 

1 Korintus 11:31

11:31 But if we examined ourselves, we would not be judged.

1 Korintus 11:1

11:1 Be imitators of me, just as I also am of Christ.

1 Timotius 2:7

2:7 For this I was appointed a preacher and apostle – I am telling the truth; ¹⁰  I am not lying – and a teacher of the Gentiles in faith and truth.

[19:14]  ¹ sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.

[19:14]  ² tn The Hebrew active participle expresses an imminent action.

[19:14]  ³ tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.

[13:3]  ⁴ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:3]  ⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[13:3]  ⁶ tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.

[9:1]  ⁷ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ⁸ tn Or “my conscience bears witness to me.”

[9:2]  ⁹ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[2:7]  ¹⁰ tc Most mss (א* D² H 33^vid Ï) have ἐν Χριστῷ (en Cristw) after λέγω (legw) to read “I am telling the truth in Christ,” but this is probably an assimilation to Rom 9:1. Further, the witnesses that lack this phrase are early, important, and well distributed (א² A D* F G P Ψ 6 81 1175 1739 1881 al sy co). It is difficult to explain the shorter reading if it is not original.