Matius 28:18

28:18 Then Jesus came up and said to them, ¹  “All authority in heaven and on earth has been given to me.

Yohanes 5:22-23

5:22 Furthermore, the Father does not judge ²  anyone, but has assigned ³  all judgment to the Son, 5:23 so that all people ⁴  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Yohanes 5:27-29

5:27 and he has granted the Son ⁵  authority to execute judgment, ⁶  because he is the Son of Man.

5:28 “Do not be amazed at this, because a time ⁷  is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ⁸ 

Kisah Para Rasul 10:36

10:36 You know ⁹  the message ¹⁰  he sent to the people ¹¹  of Israel, proclaiming the good news of peace ¹²  through ¹³  Jesus Christ ¹⁴  (he is Lord ¹⁵  of all) –

Kisah Para Rasul 10:42

10:42 He ¹⁶  commanded us to preach to the people and to warn ¹⁷  them ¹⁸  that he is the one ¹⁹  appointed ²⁰  by God as judge ²¹  of the living and the dead.

Efesus 1:20-23

1:20 This power ²²  he exercised ²³  in Christ when he raised him ²⁴  from the dead and seated him ²⁵  at his right hand in the heavenly realms ²⁶  1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 1:22 And God ²⁷  put ²⁸  all things under Christ’s ²⁹  feet, ³⁰  and he gave him to the church as head over all things. ³¹  1:23 Now the church is ³²  his body, the fullness of him who fills all in all. ³³ 

Filipi 2:9-11

2:9 As a result God exalted him

and gave him the name

that is above every name,

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Filipi 2:2

2:2 complete my joy and be of the same mind, ³⁴  by having the same love, being united in spirit, ³⁵  and having one purpose.

Titus 1:1

Salutation

1:1 From Paul, ³⁶  a slave ³⁷  of God and apostle of Jesus Christ, to further the faith ³⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ³⁹  a slave ⁴⁰  of God and apostle of Jesus Christ, to further the faith ⁴¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 4:5

4:5 The fool folds his hands and does no work, ⁴² 

so he has nothing to eat but his own flesh. ⁴³ 

[28:18]  ¹ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ² tn Or “condemn.”

[5:22]  ³ tn Or “given,” or “handed over.”

[5:23]  ⁴ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[5:27]  ⁵ tn Grk “him.”

[5:27]  ⁶ tn Grk “authority to judge.”

[5:28]  ⁷ tn Grk “an hour.”

[5:29]  ⁸ tn Or “a resurrection resulting in judgment.”

[10:36]  ⁹ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ¹⁰ tn Grk “the word.”

[10:36]  ¹¹ tn Grk “to the sons.”

[10:36]  ¹² sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ¹³ tn Or “by.”

[10:36]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹⁵ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:42]  ¹⁶ tn Grk “and he.” 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.

[10:42]  ¹⁷ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ¹⁸ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[10:42]  ¹⁹ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ²⁰ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ²¹ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[1:20]  ²² tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ²³ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ²⁴ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:20]  ²⁵ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ²⁶ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[1:22]  ²⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ²⁸ tn Grk “subjected.”

[1:22]  ²⁹ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ³⁰ sn An allusion to Ps 8:6.

[1:22]  ³¹ tn Grk “and he gave him as head over all things to the church.”

[1:23]  ³² tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.

[1:23]  ³³ tn Or perhaps, “who is filled entirely.”

[1:23]  sn The idea of all in all is either related to the universe (hence, he fills the whole universe entirely) or the church universal (hence, Christ fills the church entirely with his presence and power).

[2:2]  ³⁴ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ³⁵ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[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.

[1:1]  ³⁷ 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]  ³⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[4:5]  ⁴² tn Heb “the fool folds his hands.” The Hebrew idiom means that he does not work (e.g., Prov 6:10; 24:33). In the translation the words “and does no work” (which do not appear in the Hebrew text) have been supplied following the idiom to clarify what is meant.

[4:5]  ⁴³ tn Heb “and eats his own flesh.” Most English versions render the idiom literally: “and eats/consumes his flesh” (KJV, AS, NASB, NAB, RSV, NRSV, NJPS). However, a few versions attempt to explain the idiom: “and lets life go to ruin” (Moffatt), “and wastes away” (NEB), “and ruins himself” (NIV).