Ulangan 8:14

8:14 be sure ¹  you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery,

Ulangan 17:20

17:20 Then he will not exalt himself above his fellow citizens or turn from the commandments to the right or left, and he and his descendants will enjoy many years ruling over his kingdom ²  in Israel.

Ulangan 17:2

17:2 Suppose a man or woman is discovered among you – in one of your villages ³  that the Lord your God is giving you – who sins before the Lord your God ⁴  and breaks his covenant

Kisah Para Rasul 14:10

14:10 he said with a loud voice, “Stand upright on your feet.” ⁵  And the man ⁶  leaped up and began walking. ⁷ 

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ⁸  stirred up the Gentiles and poisoned their minds ⁹  against the brothers.

Kisah Para Rasul 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ¹⁰  as a servant and witness ¹¹  to the things ¹²  you have seen ¹³  and to the things in which I will appear to you.

Kisah Para Rasul 1:25

1:25 to assume the task ¹⁴  of this service ¹⁵  and apostleship from which Judas turned aside ¹⁶  to go to his own place.” ¹⁷ 

Amsal 16:18-19

16:18 Pride ¹⁸  goes ¹⁹  before destruction,

and a haughty spirit before a fall. ²⁰ 

16:19 It is better to be lowly in spirit ²¹  with the afflicted

than to share the spoils ²²  with the proud.

Amsal 18:12

18:12 Before destruction the heart ²³  of a person is proud,

but humility comes ²⁴  before honor. ²⁵ 

Amsal 29:23

29:23 A person’s pride ²⁶  will bring him low, ²⁷ 

but one who has a lowly spirit ²⁸  will gain honor.

Yesaya 2:12

2:12 Indeed, the Lord who commands armies has planned a day of judgment, ²⁹ 

for ³⁰  all the high and mighty,

for all who are proud – they will be humiliated;

Yesaya 2:1

The Future Glory of Jerusalem

2:1 Here is the message about Judah and Jerusalem ³¹  that was revealed to Isaiah son of Amoz. ³² 

Kolose 4:6-8

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ³³  in the Lord, will tell you all the news about me. ³⁴  4:8 I sent him to you for this very purpose, that you may know how we are doing ³⁵  and that he may encourage your hearts.

Kolose 1:1-2

Salutation

1:1 From Paul, ³⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ³⁷  brothers and sisters ³⁸  in Christ, at Colossae. Grace and peace to you ³⁹  from God our Father! ⁴⁰ 

Kolose 1:7

1:7 You learned the gospel ⁴¹  from Epaphras, our dear fellow slave ⁴²  – a ⁴³  faithful minister of Christ on our ⁴⁴  behalf –

Kolose 1:1

Salutation

1:1 From Paul, ⁴⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 5:5

5:5 It is better for you not to vow

than to vow and not pay it. ⁴⁶ 

[8:14]  ¹ tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.

[17:20]  ² tc Heb “upon his kingship.” Smr supplies כִּסֵא (kise’, “throne”) so as to read “upon the throne of his kingship.” This overliteralizes what is a clearly understood figure of speech.

[17:2]  ³ tn Heb “gates.”

[17:2]  ⁴ tn Heb “does the evil in the eyes of the Lord your God.”

[14:10]  ⁵ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ⁷ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:2]  ⁸ tn Or “who would not believe.”

[14:2]  ⁹ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[26:16]  ¹⁰ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ¹¹ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ¹² tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ¹³ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[1:25]  ¹⁴ tn Grk “to take the place.”

[1:25]  ¹⁵ tn Or “of this ministry.”

[1:25]  ¹⁶ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ¹⁷ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[16:18]  ¹⁸ sn The two lines of this proverb are synonymous parallelism, and so there are parasynonyms. “Pride” is paired with “haughty spirit” (“spirit” being a genitive of specification); and “destruction” is matched with “a tottering, falling.”

[16:18]  ¹⁹ tn Heb “[is] before destruction.”

[16:18]  ²⁰ sn Many proverbs have been written in a similar way to warn against the inevitable disintegration and downfall of pride. W. McKane records an Arabic proverb: “The nose is in the heavens, the seat is in the mire” (Proverbs [OTL], 490).

[16:19]  ²¹ tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the Lord and therefore inoffensive. It is always necessary to have a humble spirit, whether there is wealth or not.

[16:19]  ²² tn Heb “than to divide plunder.” The word “plunder” implies that the wealth taken by the proud was taken violently and wrongfully – spoils are usually taken in warfare. R. N. Whybray translates it with “loot” (Proverbs [CBC], 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the “loot” with them.

[18:12]  ²³ sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities – the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.

[18:12]  ²⁴ tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”

[18:12]  ²⁵ sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).

[29:23]  ²⁶ tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males.

[29:23]  ²⁷ tn There is a wordplay here due to the repetition of the root שָׁפֵל (shafel). In the first line the verb תִּשְׁפִּילֶנּוּ (tishpilennu) is the Hiphil imperfect of the root, rendered “will bring him low.” In the second line the word is used in the description of the “lowly of spirit,” שְׁפַל־רוּחַ (shÿfal-ruakh). The contrast works well: The proud will be brought “low,” but the one who is “lowly” will be honored. In this instance the wordplay can be preserved in the translation.

[29:23]  ²⁸ tn Heb “low in spirit”; KJV “humble in spirit.” This refers to an attitude of humility.

[29:23]  sn The Hebrew word translated “lowly” forms an implied comparison: To be humble is like being low, base, earthbound; whereas pride is often compared to being high, lofty – at least in one’s own eyes.

[2:12]  ²⁹ tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”

[2:12]  ³⁰ tn Or “against” (NAB, NASB, NRSV).

[2:1]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:1]  ³² tn Heb “the word which Isaiah son of Amoz saw concerning Judah and Jerusalem.”

[4:7]  ³³ tn See the note on “fellow slave” in 1:7.

[4:7]  ³⁴ tn Grk “all things according to me.”

[4:8]  ³⁵ tn Grk “the things concerning us.”

[1:1]  ³⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Or “Grace to you and peace.”

[1:2]  ⁴⁰ 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.

[1:7]  ⁴¹ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁴² tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος 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.

[1:7]  ⁴³ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁴⁴ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:1]  ⁴⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:5]  ⁴⁶ tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.