Roma 6:13

6:13 and do not present your members to sin as instruments ¹  to be used for unrighteousness, ²  but present yourselves to God as those who are alive from the dead and your members to God as instruments ³  to be used for righteousness.

Yosua 24:15

24:15 If you have no desire ⁴  to worship ⁵  the Lord, choose today whom you will worship, ⁶  whether it be the gods whom your ancestors ⁷  worshiped ⁸  beyond the Euphrates, ⁹  or the gods of the Amorites in whose land you are living. But I and my family ¹⁰  will worship ¹¹  the Lord!”

Matius 6:24

6:24 “No one can serve two masters, for either he will hate ¹²  the one and love the other, or he will be devoted to the one and despise ¹³  the other. You cannot serve God and money. ¹⁴ 

Yohanes 8:34

8:34 Jesus answered them, “I tell you the solemn truth, ¹⁵  everyone who practices ¹⁶  sin is a slave ¹⁷  of sin.

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ¹⁸  them.

Pengkhotbah 2:19

2:19 Who knows if he will be a wise man or a fool?

Yet ¹⁹  he will be master over all the fruit of ²⁰  my labor ²¹ 

for which I worked so wisely ²²  on earth! ²³ 

This also is futile!

[6:13]  ¹ tn Or “weapons, tools.”

[6:13]  ² tn Or “wickedness, injustice.”

[6:13]  ³ tn Or “weapons, tools.”

[24:15]  ⁴ tn Heb “if it is bad in your eyes.”

[24:15]  ⁵ tn Or “to serve.”

[24:15]  ⁶ tn Or “will serve.”

[24:15]  ⁷ tn Heb “your fathers.”

[24:15]  ⁸ tn Or “served.”

[24:15]  ⁹ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:15]  ¹⁰ tn Heb “house.”

[24:15]  ¹¹ tn Or “will serve.”

[6:24]  ¹² sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[6:24]  ¹³ tn Or “and treat [the other] with contempt.”

[6:24]  ¹⁴ tn Grk “God and mammon.”

[6:24]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

[8:34]  ¹⁵ tn Grk “Truly, truly, I say to you.”

[8:34]  ¹⁶ tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

[8:34]  ¹⁷ tn See the note on the word “slaves” in 4:51.

[8:2]  ¹⁸ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[2:19]  ¹⁹ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ²⁰ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:19]  ²¹ tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).

[2:19]  ²² tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.

[2:19]  ²³ tn Heb “under the sun.”