Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ¹  in charge, assigning ²  to each his work, and commanded the doorkeeper to stay alert.

Lukas 12:42-43

12:42 The Lord replied, ³  “Who then is the faithful and wise manager, ⁴  whom the master puts in charge of his household servants, ⁵  to give them their allowance of food at the proper time? 12:43 Blessed is that slave ⁶  whom his master finds at work ⁷  when he returns.

Roma 12:4-8

12:4 For just as in one body we have many members, and not all the members serve the same function, 12:5 so we who are many are one body in Christ, and individually we are members who belong to one another. 12:6 And we have different gifts ⁸  according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith. 12:7 If it is service, he must serve; if it is teaching, he must teach; 12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Kolose 3:22-24

3:22 Slaves, ⁹  obey your earthly ¹⁰  masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord. 3:23 Whatever you are doing, ¹¹  work at it with enthusiasm, ¹²  as to the Lord and not for people, ¹³  3:24 because you know that you will receive your ¹⁴  inheritance ¹⁵  from the Lord as the reward. Serve ¹⁶  the Lord Christ.

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Kolose 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ¹⁷  or free, but Christ is all and in all.

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

Titus 2:4-10

2:4 In this way ¹⁸  they will train ¹⁹  the younger women to love their husbands, to love their children, 2:5 to be self-controlled, ²⁰  pure, fulfilling their duties at home, ²¹  kind, being subject to their own husbands, so that the message ²²  of God may not be discredited. ²³  2:6 Encourage younger men likewise to be self-controlled, ²⁴  2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ²⁵  because he has nothing evil to say about us. 2:9 Slaves ²⁶  are to be subject to their own masters in everything, ²⁷  to do what is wanted and not talk back, 2:10 not pilfering, but showing all good faith, ²⁸  in order to bring credit to ²⁹  the teaching of God our Savior in everything.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ³⁰  sound teaching.

Pengkhotbah 4:10-11

4:10 For if they fall, one will help his companion up,

but pity ³¹  the person who falls down and has no one to help him up.

4:11 Furthermore, if two lie down together, they can keep each other warm,

but how can one person keep warm by himself?

Pengkhotbah 4:15

4:15 I considered all the living who walk on earth, ³² 

as well as the successor ³³  who would arise ³⁴  in his place.

[13:34]  ¹ tn See the note on the word “slave” in 10:44.

[13:34]  ² tn Grk “giving.”

[12:42]  ³ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ⁴ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ⁵ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:43]  ⁶ tn See the note on the word “slave” in 7:2.

[12:43]  ⁷ tn That is, doing his job, doing what he is supposed to be doing.

[12:6]  ⁸ tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”

[3:22]  ⁹ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ¹⁰ tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.

[3:23]  ¹¹ tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.

[3:23]  ¹² tn Grk “from the soul.”

[3:23]  ¹³ tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.

[3:24]  ¹⁴ tn The article τῆς (ths) has been translated as a possessive pronoun, “your” (ExSyn 215). It may also be functioning to indicate a well-known concept (inheritance as eternal life). See BDAG 548 s.v. κληρονομία 3: “common in Christian usage (corresp. to the LXX) (the possession of) transcendent salvation (as the inheritance of God’s children).”

[3:24]  ¹⁵ tn The genitive τῆς κληρονομίας (th" klhronomia") is a genitive of apposition: The reward consists of the inheritance.

[3:24]  ¹⁶ tn The form of the term δουλεύετε (douleuete) is ambiguous; it can be read as either indicative or imperative. In favor of the indicative: (1) it seems to explain better the first part of v. 24, esp. “from the Lord” which would then read as: “because you know that you will receive your inheritance from the Lord as a reward for it is the Lord you are serving.” The “for” is supplied to make the relation explicit (it is actually added in many mss – D¹ Ψ 075 Ï – but the best ms evidence is against its inclusion). (2) With the imperative, one might expect ὡς τῷ κυρίῳ (Jw" tw kuriw), as for example in Eph 6:7. In favor of the imperative: (1) an imperative resumes the ἐργάζεσθε (ergazesqe) in v. 23a and forms a chiasm with it; (2) an imperative makes more sense of the γάρ (gar) in v. 25a; (3) an imperative relates equally well to the preceding statement; (4) a parallel can be found in Rom 12:11 which uses an imperatival participle δουλεύοντες (douleuonte") with the dative τῷ κυρίῳ. For an elaboration of these points see M. J. Harris, Colossians and Philemon (EGGNT), 185-86.

[3:11]  ¹⁷ tn See the note on “fellow slave” in 1:7.

[2:4]  ¹⁸ tn Grk “that they may train” (continuing the sentence of 2:3).

[2:4]  ¹⁹ tn This verb, σωφρονίζω (swfronizw), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.

[2:5]  ²⁰ tn Or “sensible.”

[2:5]  ²¹ tn Grk “domestic,” “keeping house.”

[2:5]  ²² tn Or “word.”

[2:5]  ²³ tn Or “slandered.”

[2:6]  ²⁴ tn Or “sensible.”

[2:8]  ²⁵ tn Or “put to shame.”

[2:9]  ²⁶ tn See the note on the word “slave” in 1:1.

[2:9]  ²⁷ tn Or “to be subject to their own masters, to do what is wanted in everything.”

[2:10]  ²⁸ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ²⁹ tn Or “adorn,” “show the beauty of.”

[2:1]  ³⁰ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[4:10]  ³¹ tn Heb “woe to him.”

[4:15]  ³² tn Heb “under the sun.”

[4:15]  ³³ tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

[4:15]  ³⁴ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.