2 Korintus 11:9

11:9 When ¹  I was with you and was in need, I was not a burden to anyone, for the brothers who came from Macedonia fully supplied my needs. ²  I ³  kept myself from being a burden to you in any way, and will continue to do so.

2 Korintus 11:1

Paul and His Opponents

11:1 I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me!

Titus 1:1

Salutation

1:1 From Paul, ⁴  a slave ⁵  of God and apostle of Jesus Christ, to further the faith ⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yakobus 1:27

1:27 Pure and undefiled religion before ⁷  God the Father ⁸  is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

Yakobus 1:1

Salutation

1:1 From James, ⁹  a slave ¹⁰  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ¹¹  Greetings!

Yohanes 5:21

5:21 For just as the Father raises the dead and gives them life, ¹²  so also the Son gives life to whomever he wishes. ¹³ 

Yudas 1:20-21

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ¹⁴  1:21 maintain ¹⁵  yourselves in the love of God, while anticipating ¹⁶  the mercy of our Lord Jesus Christ that brings eternal life. ¹⁷ 

Yudas 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ¹⁸  and to cause you to stand, rejoicing, ¹⁹  without blemish ²⁰  before his glorious presence, ²¹ 

[11:9]  ¹ tn Grk “you, and when.” A new sentence was started here in the translation.

[11:9]  ² tn If the participle ἐλθόντες (elqonte") is taken as temporal rather than adjectival, the translation would be, “for the brothers, when they came from Macedonia, fully supplied my needs” (similar to NASB).

[11:9]  ³ tn Grk “needs, and I kept.” A new sentence was started here in the translation.

[1:1]  ⁴ 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]  ⁵ tn Traditionally, “servant” or “bondservant.” 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 a Jew 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]  ⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:27]  ⁷ tn Or “in the sight of”; Grk “with.”

[1:27]  ⁸ tn Grk “the God and Father.”

[1:1]  ⁹ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁰ tn Traditionally, “servant” or “bondservant.” 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 a Jew 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]  ¹¹ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[5:21]  ¹² tn Grk “and makes them live.”

[5:21]  ¹³ tn Grk “the Son makes whomever he wants to live.”

[1:20]  ¹⁴ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:21]  ¹⁵ tn Or “keep.”

[1:21]  ¹⁶ tn Or “waiting for.”

[1:21]  ¹⁷ tn Grk “unto eternal life.”

[1:24]  ¹⁸ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ¹⁹ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ²⁰ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ²¹ tn Or “in the presence of his glory,” “before his glory.”