Roma 13:6

13:6 For this reason you also pay taxes, for the authorities ¹  are God’s servants devoted to governing. ² 

Kejadian 18:19

18:19 I have chosen him ³  so that he may command his children and his household after him to keep ⁴  the way of the Lord by doing ⁵  what is right and just. Then the Lord will give ⁶  to Abraham what he promised ⁷  him.”

Mazmur 101:1-8

Psalm 101 ⁸ 

A psalm of David.

101:1 I will sing about loyalty and justice!

To you, O Lord, I will sing praises!

101:2 I will walk in ⁹  the way of integrity.

When will you come to me?

I will conduct my business with integrity in the midst of my palace. ¹⁰ 

101:3 I will not even consider doing what is dishonest. ¹¹ 

I hate doing evil; ¹² 

I will have no part of it. ¹³ 

101:4 I will have nothing to do with a perverse person; ¹⁴ 

I will not permit ¹⁵  evil.

101:5 I will destroy anyone who slanders his neighbor in secret.

I will not tolerate anyone who has a cocky demeanor and an arrogant attitude. ¹⁶ 

101:6 I will favor the honest people of the land, ¹⁷ 

and allow them to live with me. ¹⁸ 

Those who walk in the way of integrity will attend me. ¹⁹ 

101:7 Deceitful people will not live in my palace. ²⁰ 

Liars will not be welcome in my presence. ²¹ 

101:8 Each morning I will destroy all the wicked people in the land,

and remove all evildoers from the city of the Lord.

Kisah Para Rasul 13:12

13:12 Then when the proconsul ²²  saw what had happened, he believed, ²³  because he was greatly astounded ²⁴  at the teaching about ²⁵  the Lord.

Kisah Para Rasul 20:28

20:28 Watch out for ²⁶  yourselves and for all the flock of which ²⁷  the Holy Spirit has made you overseers, ²⁸  to shepherd the church of God ²⁹  that he obtained ³⁰  with the blood of his own Son. ³¹ 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ³²  them and saying farewell, ³³  he left to go to Macedonia. ³⁴ 

Kolose 1:28

1:28 We proclaim him by instructing ³⁵  and teaching ³⁶  all people ³⁷  with all wisdom so that we may present every person mature ³⁸  in Christ.

Kolose 1:1

Salutation

1:1 From Paul, ³⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:12-14

1:12 giving thanks to the Father who has qualified you to share ⁴⁰  in the saints’ ⁴¹  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁴²  1:14 in whom we have redemption, ⁴³  the forgiveness of sins.

Kolose 1:1

Salutation

1:1 From Paul, ⁴⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 3:4-5

3:4 ⁴⁵  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,

Titus 1:1

Salutation

1:1 From Paul, ⁴⁶  a slave ⁴⁷  of God and apostle of Jesus Christ, to further the faith ⁴⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Ibrani 13:7

13:7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith.

Ibrani 13:17

13:17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. ⁴⁹  Let them do this ⁵⁰  with joy and not with complaints, for this would be no advantage for you.

Ibrani 13:24

13:24 Greetings to all your leaders and all the saints. Those from Italy send you greetings.

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 5:2-3

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.

5:3 Just as dreams come when there are many cares, ⁵¹ 

so ⁵²  the rash vow ⁵³  of a fool occurs ⁵⁴  when there are many words.

[13:6]  ¹ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ² tn Grk “devoted to this very thing.”

[18:19]  ³ 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]  ⁴ 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]  ⁵ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ⁶ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ⁷ tn Heb “spoke to.”

[101:1]  ⁸ sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.

[101:2]  ⁹ tn Heb “take notice of.”

[101:2]  ¹⁰ tn Heb “I will walk about in the integrity of my heart in the midst of my house.”

[101:3]  ¹¹ tn Heb “I will not set before my eyes a thing of worthlessness.”

[101:3]  ¹² tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew mss. The form appears to be derived from a verbal root שׂוּט (sut, “to fall away; to swerve”; see Ps 40:4).

[101:3]  ¹³ tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”

[101:4]  ¹⁴ tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).

[101:4]  ¹⁵ tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.

[101:5]  ¹⁶ tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”

[101:6]  ¹⁷ tn Heb “my eyes [are] on the faithful of the land.”

[101:6]  ¹⁸ tn The Hebrew text simply reads, “in order to live with me.”

[101:6]  ¹⁹ tn Heb “one who walks in the way of integrity, he will minister to me.”

[101:7]  ²⁰ tn Heb “he will not live in the midst of my house, one who does deceit.”

[101:7]  ²¹ tn Heb “one who speaks lies will not be established before my eyes.”

[13:12]  ²² sn See the note on proconsul in v. 8.

[13:12]  ²³ sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ²⁴ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ²⁵ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[20:28]  ²⁶ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ²⁷ tn Grk “in which.”

[20:28]  ²⁸ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ²⁹ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ³⁰ tn Or “acquired.”

[20:28]  ³¹ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[20:1]  ³² tn Or “exhorting.”

[20:1]  ³³ tn Or “and taking leave of them.”

[20:1]  ³⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[1:28]  ³⁵ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ³⁶ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ³⁷ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ³⁸ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

[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.

[1:12]  ⁴⁰ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁴¹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ⁴² tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ⁴³ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:1]  ⁴⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:4]  ⁴⁵ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[1:1]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[13:17]  ⁴⁹ tn Or “as ones who will give an account”; Grk “as giving an account.”

[13:17]  ⁵⁰ tn Grk “that they may do this.”

[5:3]  ⁵¹ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ⁵² tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ⁵³ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ⁵⁴ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.