1 Raja-raja 15:12

15:12 He removed the male cultic prostitutes from the land and got rid of all the disgusting idols ¹  his ancestors ²  had made.

1 Raja-raja 22:46

22:46 He removed from the land any male cultic prostitutes who had managed to survive the reign of his father Asa. ³ 

Kejadian 19:5

19:5 They shouted to Lot, ⁴  “Where are the men who came to you tonight? Bring them out to us so we can have sex ⁵  with them!”

Ulangan 23:17

Purity in Cultic Personnel

23:17 There must never be a sacred prostitute ⁶  among the young women ⁷  of Israel nor a sacred male prostitute ⁸  among the young men ⁹  of Israel.

Yudas 1:22

1:22 And have mercy on those who waver;

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁰ 

Kisah Para Rasul 23:7

23:7 When he said this, ¹¹  an argument ¹²  began ¹³  between the Pharisees and the Sadducees, and the assembly was divided.

Roma 1:24-27

1:24 Therefore God gave them over ¹⁴  in the desires of their hearts to impurity, to dishonor ¹⁵  their bodies among themselves. ¹⁶  1:25 They ¹⁷  exchanged the truth of God for a lie ¹⁸  and worshiped and served the creation ¹⁹  rather than the Creator, who is blessed forever! Amen.

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ²⁰  1:27 and likewise the men also abandoned natural relations with women ²¹  and were inflamed in their passions ²²  for one another. Men ²³  committed shameless acts with men and received in themselves the due penalty for their error.

Roma 1:1

Salutation

1:1 From Paul, ²⁴  a slave ²⁵  of Christ Jesus, ²⁶  called to be an apostle, ²⁷  set apart for the gospel of God. ²⁸ 

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²⁹  have not ceased praying for you and asking God ³⁰  to fill ³¹  you with the knowledge of his will in all spiritual wisdom and understanding,

[15:12]  ¹ tn The word used here, גִלּוּלִים [gillulim], is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אֱלִילִים, ’elilim), “vanities” or “empty winds” (הֲבָלִים, havalim).

[15:12]  ² tn Heb “fathers” (also in v. 24).

[22:46]  ³ tn Heb “and the rest of the male cultic prostitutes who were left in the days of Asa his father, he burned from the land.” Some understand the verb בִּעֵר (bi’er) to mean “sweep away” here rather than “burn.” See the note at 1 Kgs 14:10.

[22:46]  sn Despite Asa’s opposition to these male cultic prostitutes (see 1 Kgs 15:12) some of them had managed to remain in the land. Jehoshaphat finished what his father had started.

[19:5]  ⁴ tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.

[19:5]  ⁵ tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.

[19:5]  sn The sin of the men of Sodom is debated. The fact that the sin involved a sexual act (see note on the phrase “have sex” in 19:5) precludes an association of the sin with inhospitality as is sometimes asserted (see W. Roth, “What of Sodom and Gomorrah? Homosexual Acts in the Old Testament,” Explor 1 [1974]: 7-14). The text at a minimum condemns forced sexual intercourse, i.e., rape. Other considerations, though, point to a condemnation of homosexual acts more generally. The narrator emphasizes the fact that the men of Sodom wanted to have sex with men: They demand that Lot release the angelic messengers (seen as men) to them for sex, and when Lot offers his daughters as a substitute they refuse them and attempt to take the angelic messengers by force. In addition the wider context of the Pentateuch condemns homosexual acts as sin (see, e.g., Lev 18:22). Thus a reading of this text within its narrative context, both immediate and broad, condemns not only the attempted rape but also the attempted homosexual act.

[23:17]  ⁶ tn The Hebrew term translated “sacred prostitute” here (קְדֵשָׁה [qÿdeshah], from קַדֵשׁ [qadesh, “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21-22; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה (zonah).

[23:17]  ⁷ tn Heb “daughters.”

[23:17]  ⁸ tn The male cultic prostitute was called קָדֵשׁ (qadesh; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB).

[23:17]  ⁹ tn Heb “sons.”

[1:2]  ¹⁰ tn Grk “may mercy and peace and love be multiplied to you.”

[23:7]  ¹¹ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ¹² tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ¹³ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[1:24]  ¹⁴ sn Possibly an allusion to Ps 81:12.

[1:24]  ¹⁵ tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ¹⁶ tn Grk “among them.”

[1:25]  ¹⁷ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:25]  ¹⁸ tn Grk “the lie.”

[1:25]  ¹⁹ tn Or “creature, created things.”

[1:26]  ²⁰ tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).

[1:27]  ²¹ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ²² tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ²³ tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:1]  ²⁴ 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]  ²⁵ tn Traditionally, “servant.” 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 someone who was Jewish 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]  ²⁶ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ²⁷ tn Grk “a called apostle.”

[1:1]  ²⁸ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[1:9]  ²⁹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ³⁰ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ³¹ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.