Hakim-hakim 18:20

18:20 The priest was happy. He took the ephod, the personal idols, and the carved image and joined the group. ¹ 

Hakim-hakim 18:1

The Tribe of Dan Finds an Inheritance

18:1 In those days Israel had no king. And in those days the Danite tribe was looking for a place ²  to settle, because at that time they did not yet have a place to call their own among the tribes of Israel. ³ 

1 Samuel 2:36

2:36 Everyone who remains in your house will come to bow before him for a little money ⁴  and for a scrap of bread. Each will say, ‘Assign me to a priestly task so I can eat a scrap of bread.’”

Yehezkiel 13:19

13:19 You have profaned me among my people for handfuls of barley and scraps of bread. You have put to death people ⁵  who should not die and kept alive those who should not live by your lies to my people, who listen to lies!

Matius 26:15

26:15 and said, “What will you give me to betray him into your hands?” ⁶  So they set out thirty silver coins for him.

Yohanes 12:6

12:6 (Now Judas ⁷  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ⁸  he used to steal what was put into it.) ⁹ 

Yohanes 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ¹⁰  had raised from the dead.

Titus 1:10

1:10 For there are many ¹¹  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹² 

Titus 1:1

Salutation

1:1 From Paul, ¹³  a slave ¹⁴  of God and apostle of Jesus Christ, to further the faith ¹⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 5:2

5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,

for God is in heaven and you are on earth!

Therefore, let your words be few.

[18:20]  ¹ tn Heb “and went into the midst of the people.”

[18:1]  ² tn Heb “an inheritance.”

[18:1]  ³ tn Heb “because there had not fallen to them by that day in the midst of the tribes of Israel an inheritance.”

[2:36]  ⁴ tn Heb “a piece of silver” (so KJV, NAB, NASB, NIV, NRSV).

[13:19]  ⁵ tn Heb “human lives” or “souls.”

[26:15]  ⁶ tn Grk “What will you give to me, and I will betray him to you?”

[12:6]  ⁷ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ⁸ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ⁹ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[12:1]  ¹⁰ tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.

[1:10]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”