Kisah Para Rasul 23:1

23:1 Paul looked directly ¹  at the council ²  and said, “Brothers, I have lived my life with a clear conscience ³  before God to this day.”

Kisah Para Rasul 24:16

24:16 This is the reason ⁴  I do my best to always ⁵  have a clear ⁶  conscience toward God and toward people. ⁷ 

Kisah Para Rasul 24:2

24:2 When Paul ⁸  had been summoned, Tertullus began to accuse him, ⁹  saying, “We have experienced a lengthy time ¹⁰  of peace through your rule, ¹¹  and reforms ¹²  are being made in this nation ¹³  through your foresight. ¹⁴ 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁵  in the saints’ ¹⁶  inheritance in the light.

Kolose 1:1

Salutation

1:1 From Paul, ¹⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:5

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.

Titus 1:1

Salutation

1:1 From Paul, ¹⁸  a slave ¹⁹  of God and apostle of Jesus Christ, to further the faith ²⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 3:16

The Problem of Injustice and Oppression

3:16 I saw something else on earth: ²¹ 

In the place of justice, there was wickedness,

and in the place of fairness, ²²  there was wickedness.

Pengkhotbah 3:21

3:21 Who really knows if the human spirit ²³  ascends upward,

and the animal’s spirit descends into the earth?

[23:1]  ¹ 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]  ² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ⁷ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:2]  ⁸ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁹ tn Or “began to bring charges, saying.”

[24:2]  ¹⁰ tn Grk “experienced much peace.”

[24:2]  ¹¹ tn Grk “through you” (“rule” is implied).

[24:2]  ¹² tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ¹³ tn Or “being made for this people.”

[24:2]  ¹⁴ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[1:12]  ¹⁵ 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]  ¹⁶ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[3:16]  ²¹ tn Heb “under the sun.”

[3:16]  ²² tn Or “righteousness.”

[3:21]  ²³ tn Heb “the spirit of the sons of man.”