1 Raja-raja 9:4

9:4 You must serve me with integrity and sincerity, just as your father David did. Do everything I commanded and obey my rules and regulations. ¹ 

1 Raja-raja 9:2

9:2 the Lord appeared to Solomon a second time, in the same way he had appeared to him at Gibeon. ² 

Kisah Para Rasul 20:3

20:3 where he stayed ³  for three months. Because the Jews had made ⁴  a plot ⁵  against him as he was intending ⁶  to sail ⁷  for Syria, he decided ⁸  to return through Macedonia. ⁹ 

Mazmur 119:6

119:6 Then I would not be ashamed,

if ¹⁰  I were focused on ¹¹  all your commands.

Kisah Para Rasul 23:1

23:1 Paul looked directly ¹²  at the council ¹³  and said, “Brothers, I have lived my life with a clear conscience ¹⁴  before God to this day.”

Kisah Para Rasul 24:16

24:16 This is the reason ¹⁵  I do my best to always ¹⁶  have a clear ¹⁷  conscience toward God and toward people. ¹⁸ 

Kisah Para Rasul 24:1

The Accusations Against Paul

24:1 After five days the high priest Ananias ¹⁹  came down with some elders and an attorney ²⁰  named ²¹  Tertullus, and they ²²  brought formal charges ²³  against Paul to the governor.

Kolose 1:2

1:2 to the saints, the faithful ²⁴  brothers and sisters ²⁵  in Christ, at Colossae. Grace and peace to you ²⁶  from God our Father! ²⁷ 

Kolose 1:2

1:2 to the saints, the faithful ²⁸  brothers and sisters ²⁹  in Christ, at Colossae. Grace and peace to you ³⁰  from God our Father! ³¹ 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ³²  in the saints’ ³³  inheritance in the light.

Filipi 3:6

3:6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless.

Titus 2:11-14

2:11 For the grace of God has appeared, bringing salvation to all people. ³⁴  2:12 It trains us ³⁵  to reject godless ways ³⁶  and worldly desires and to live self-controlled, upright, and godly lives in the present age, 2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ³⁷  of our great God and Savior, Jesus Christ. ³⁸  2:14 He ³⁹  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ⁴⁰  who are eager to do good. ⁴¹ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁴²  sound teaching.

Yohanes 2:3

2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” ⁴³ 

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁴⁴  in Galilee. ⁴⁵  Jesus’ mother ⁴⁶  was there,

Yohanes 3:7

3:7 Do not be amazed that I said to you, ‘You must all ⁴⁷  be born from above.’ ⁴⁸ 

[9:4]  ¹ tn Heb “As for you, if you walk before me, as David your father walked, in integrity of heart and in uprightness, by doing all which I commanded you, [and] you keep my rules and my regulations.” Verse 4 is actually a lengthy protasis (“if” section) of a conditional sentence, the apodosis (“then” section) of which appears in v. 5.

[9:2]  ² sn In the same way he had appeared to him at Gibeon. See 1 Kgs 3:5.

[20:3]  ³ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ⁴ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ⁵ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ⁶ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ⁷ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ⁸ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[119:6]  ¹⁰ tn Or “when.”

[119:6]  ¹¹ tn Heb “I gaze at.”

[23:1]  ¹² tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ¹³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ¹⁴ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[24:16]  ¹⁵ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ¹⁶ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ¹⁷ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ¹⁸ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:1]  ¹⁹ sn Ananias was in office from a.d. 47-59.

[24:1]  ²⁰ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ²¹ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ²² tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ²³ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[1:2]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Or “Grace to you and peace.”

[1:2]  ²⁷ 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 mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:2]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “Grace to you and peace.”

[1:2]  ³¹ 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 mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:12]  ³² tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ³³ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:11]  ³⁴ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ³⁵ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ³⁶ tn Grk “ungodliness.”

[2:13]  ³⁷ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ³⁸ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[2:14]  ³⁹ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ⁴⁰ tn Or “a people who are his very own.”

[2:14]  ⁴¹ tn Grk “for good works.”

[2:1]  ⁴² tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:3]  ⁴³ tn The word “left” is not in the Greek text but is implied.

[2:3]  sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.

[2:1]  ⁴⁴ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁴⁵ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ⁴⁶ tn Grk “in Galilee, and Jesus’ mother.”

[3:7]  ⁴⁷ tn “All” has been supplied to indicate the plural pronoun in the Greek text.

[3:7]  ⁴⁸ tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.