Kisah Para Rasul 24:16

24:16 This is the reason ¹  I do my best to always ²  have a clear ³  conscience toward God and toward people. ⁴ 

Kisah Para Rasul 24:2

24:2 When Paul ⁵  had been summoned, Tertullus began to accuse him, ⁶  saying, “We have experienced a lengthy time ⁷  of peace through your rule, ⁸  and reforms ⁹  are being made in this nation ¹⁰  through your foresight. ¹¹ 

1 Samuel 18:27

18:27 when David, along with his men, went out ¹²  and struck down two hundred Philistine men. David brought their foreskins and presented all of them to the king so he could become the king’s son-in-law. Saul then gave him his daughter Michal in marriage.

Mazmur 37:23

37:23 The Lord grants success to the one

whose behavior he finds commendable. ¹³ 

Mazmur 112:5

112:5 It goes well for the one ¹⁴  who generously lends money,

and conducts his business honestly. ¹⁵ 

Amsal 12:2

12:2 A good person obtains favor from the Lord,

but the Lord ¹⁶  condemns a person with wicked schemes. ¹⁷ 

Amsal 13:22

13:22 A benevolent ¹⁸  person leaves an inheritance ¹⁹  for his grandchildren, ²⁰ 

but the wealth of a sinner is stored up for the righteous. ²¹ 

Amsal 14:14

14:14 The backslider ²²  will be paid back ²³  from his own ways,

but a good person will be rewarded ²⁴  for his.

Matius 12:35

12:35 The good person ²⁵  brings good things out of his ²⁶  good treasury, ²⁷  and the evil person brings evil things out of his evil treasury.

Matius 19:17

19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.”

Lukas 23:50

Jesus’ Burial

23:50 Now ²⁸  there was a man named Joseph who was a member of the council, ²⁹  a good and righteous man.

Yohanes 7:12

7:12 There was ³⁰  a lot of grumbling ³¹  about him among the crowds. ³²  Some were saying, “He is a good man,” but others, “He deceives the common people.” ³³ 

Roma 5:7

5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ³⁴ 

[24:16]  ¹ 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]  ² 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]  ³ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ⁴ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:2]  ⁵ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁶ tn Or “began to bring charges, saying.”

[24:2]  ⁷ tn Grk “experienced much peace.”

[24:2]  ⁸ tn Grk “through you” (“rule” is implied).

[24:2]  ⁹ 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]  ¹⁰ tn Or “being made for this people.”

[24:2]  ¹¹ 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]).

[18:27]  ¹² tn Heb “arose and went.”

[37:23]  ¹³ tn Heb “from the Lord the steps of a man are established, and in his way he delights.” The second line qualifies the first. The man whose behavior is commendable in God’s sight is the one whose ways are established by God. Another option is that the second line refers to the godly man delighting in God’s “way,” namely the lifestyle which he prescribes for men. In this case one might translate, “The Lord grants success to the one who desires to obey his commands.”

[112:5]  ¹⁴ tn Heb “man.”

[112:5]  ¹⁵ tn Heb “he sustains his matters with justice.”

[12:2]  ¹⁶ tn Heb “but he condemns”; the referent (the Lord) has been specified in the translation for clarity.

[12:2]  ¹⁷ tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mÿzimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”

[13:22]  ¹⁸ tn Heb “good.”

[13:22]  ¹⁹ sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.

[13:22]  ²⁰ tn Heb “the children of children.”

[13:22]  ²¹ sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).

[14:14]  ²² tn Heb “a turning away of heart.” The genitive לֵב (lev, “heart”) functions as an attributive adjective: “a backslidden heart.” The term סוּג (sug) means “to move away; to move backwards; to depart; to backslide” (BDB 690 s.v. I סוּג). This individual is the one who backslides, that is, who departs from the path of righteousness.

[14:14]  ²³ tn Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.

[14:14]  ²⁴ tn The phrase “will be rewarded” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[12:35]  ²⁵ tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.

[12:35]  ²⁶ tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).

[12:35]  ²⁷ sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).

[23:50]  ²⁸ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:50]  ²⁹ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[7:12]  ³⁰ tn Grk “And there was.”

[7:12]  ³¹ tn Or “complaining.”

[7:12]  ³² tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ³³ tn Or “the crowd.”

[5:7]  ³⁴ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.