Kejadian 18:19

18:19 I have chosen him ¹  so that he may command his children and his household after him to keep ²  the way of the Lord by doing ³  what is right and just. Then the Lord will give ⁴  to Abraham what he promised ⁵  him.”

Yosua 24:15

24:15 If you have no desire ⁶  to worship ⁷  the Lord, choose today whom you will worship, ⁸  whether it be the gods whom your ancestors ⁹  worshiped ¹⁰  beyond the Euphrates, ¹¹  or the gods of the Amorites in whose land you are living. But I and my family ¹²  will worship ¹³  the Lord!”

Yosua 24:2

24:2 Joshua told all the people, “Here is what the Lord God of Israel says: ‘In the distant past your ancestors ¹⁴  lived beyond the Euphrates River, ¹⁵  including Terah the father of Abraham and Nahor. They worshiped ¹⁶  other gods,

Yosua 17:7-9

17:7 The border of Manasseh went ¹⁷  from Asher to Micmethath which is near ¹⁸  Shechem. It then went south toward those who live in Tappuah. 17:8 (The land of Tappuah belonged to Manasseh, but Tappuah, located on the border of Manasseh, belonged to the tribe of Ephraim.) 17:9 The border then descended southward to the Valley of Kanah. Ephraim was assigned cities there among the cities of Manasseh, ¹⁹  but the border of Manasseh was north of the valley and ended at the sea.

Yosua 19:5-7

19:5 Ziklag, Beth Marcaboth, Hazar Susah, 19:6 Beth Lebaoth, and Sharuhen – a total of thirteen cities and their towns, 19:7 Ain, Rimmon, Ether, and Ashan – a total of four cities and their towns,

Yosua 1:4-5

1:4 Your territory will extend from the wilderness in the south to Lebanon in the north. It will extend all the way to the great River Euphrates in the east (including all of Syria) ²⁰  and all the way to the Mediterranean Sea ²¹  in the west. ²²  1:5 No one will be able to resist you ²³  all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone.

Mazmur 101:6

101:6 I will favor the honest people of the land, ²⁴ 

and allow them to live with me. ²⁵ 

Those who walk in the way of integrity will attend me. ²⁶ 

Kisah Para Rasul 1:20-26

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ²⁷  and let there be no one to live in it,’ ²⁸  and ‘Let another take his position of responsibility.’ ²⁹  1:21 Thus one of the men ³⁰  who have accompanied us during all the time the Lord Jesus associated with ³¹  us, 1:22 beginning from his baptism by John until the day he ³²  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ³³  proposed two candidates: ³⁴  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ³⁵  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ³⁶  of this service ³⁷  and apostleship from which Judas turned aside ³⁸  to go to his own place.” ³⁹  1:26 Then ⁴⁰  they cast lots for them, and the one chosen was Matthias; ⁴¹  so he was counted with the eleven apostles. ⁴² 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁴³  the former ⁴⁴  account, ⁴⁵  Theophilus, ⁴⁶  about all that Jesus began to do and teach

Titus 1:9-10

1:9 He must hold firmly to the faithful message as it has been taught, ⁴⁷  so that he will be able to give exhortation in such healthy teaching ⁴⁸  and correct those who speak against it.

1:10 For there are many ⁴⁹  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ⁵⁰ 

Titus 1:1

Salutation

1:1 From Paul, ⁵¹  a slave ⁵²  of God and apostle of Jesus Christ, to further the faith ⁵³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1-2

Salutation

1:1 From Paul, ⁵⁴  a slave ⁵⁵  of God and apostle of Jesus Christ, to further the faith ⁵⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁵⁷ 

Titus 2:2

2:2 Older men are to be temperate, dignified, self-controlled, ⁵⁸  sound in faith, in love, and in endurance. ⁵⁹ 

Titus 1:5-9

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. 1:6 An elder must be blameless, ⁶⁰  the husband of one wife, ⁶¹  with faithful children ⁶²  who cannot be charged with dissipation or rebellion. 1:7 For the overseer ⁶³  must be blameless as one entrusted with God’s work, ⁶⁴  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. 1:9 He must hold firmly to the faithful message as it has been taught, ⁶⁵  so that he will be able to give exhortation in such healthy teaching ⁶⁶  and correct those who speak against it.

[18:19]  ¹ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ² tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ³ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ⁴ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ⁵ tn Heb “spoke to.”

[24:15]  ⁶ tn Heb “if it is bad in your eyes.”

[24:15]  ⁷ tn Or “to serve.”

[24:15]  ⁸ tn Or “will serve.”

[24:15]  ⁹ tn Heb “your fathers.”

[24:15]  ¹⁰ tn Or “served.”

[24:15]  ¹¹ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:15]  ¹² tn Heb “house.”

[24:15]  ¹³ tn Or “will serve.”

[24:2]  ¹⁴ tn Heb “your fathers.”

[24:2]  ¹⁵ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

[24:2]  ¹⁶ tn Or “served.”

[17:7]  ¹⁷ tn Heb “was.”

[17:7]  ¹⁸ tn Heb “in front of”; perhaps “east of.”

[17:9]  ¹⁹ tn Heb “these cities belonged to Ephraim in the midst of the cities of Manasseh.”

[1:4]  ²⁰ tn Heb “all the land of the Hittites.” The expression “the land of the Hittites” does not refer to Anatolia (modern Turkey), where the ancient Hittite kingdom of the second millennium b.c. was located, but rather to Syria, the “Hatti land” mentioned in inscriptions of the first millennium b.c. (see HALOT 1:363). The phrase is omitted in the LXX and may be a scribal addition.

[1:4]  ²¹ tn Heb “the Great Sea,” the typical designation for the Mediterranean Sea.

[1:4]  ²² tn Heb “From the wilderness and this Lebanon even to the great river, the River Euphrates, all the land of the Hittites, even to the great sea [at] the place where the sun sets, your territory will be.”

[1:5]  ²³ tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.

[101:6]  ²⁴ tn Heb “my eyes [are] on the faithful of the land.”

[101:6]  ²⁵ tn The Hebrew text simply reads, “in order to live with me.”

[101:6]  ²⁶ tn Heb “one who walks in the way of integrity, he will minister to me.”

[1:20]  ²⁷ tn Or “uninhabited” or “empty.”

[1:20]  ²⁸ sn A quotation from Ps 69:25.

[1:20]  ²⁹ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:21]  ³⁰ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ³¹ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ³² tn Here the pronoun “he” refers to Jesus.

[1:23]  ³³ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ³⁴ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ³⁵ tn Grk “And praying, they said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:25]  ³⁶ tn Grk “to take the place.”

[1:25]  ³⁷ tn Or “of this ministry.”

[1:25]  ³⁸ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ³⁹ 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.

[1:26]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ⁴¹ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁴² tn Or “he was counted as one of the apostles along with the eleven.”

[1:1]  ⁴³ tn Or “produced,” Grk “made.”

[1:1]  ⁴⁴ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁴⁵ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁴⁶ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:9]  ⁴⁷ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ⁴⁸ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ⁴⁹ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ⁵⁰ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:1]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁵⁷ tn Grk “before eternal ages.”

[2:2]  ⁵⁸ tn Or “sensible.”

[2:2]  ⁵⁹ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

[1:6]  ⁶⁰ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ⁶¹ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ⁶² tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[1:7]  ⁶³ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁶⁴ tn Grk “as God’s steward.”

[1:9]  ⁶⁵ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ⁶⁶ tn Grk “the healthy teaching” (referring to what was just mentioned).