1 Samuel 12:14

12:14 If you fear the Lord, serving him and obeying him ¹  and not rebelling against what he says, ²  and if both you and the king who rules over you follow the Lord your God, all will be well. ³ 

Yohanes 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ⁴  who had believed him, “If you continue to follow my teaching, ⁵  you are really ⁶  my disciples

Yohanes 15:9-10

15:9 “Just as the Father has loved me, I have also loved you; remain ⁷  in my love. 15:10 If you obey ⁸  my commandments, you will remain ⁹  in my love, just as I have obeyed ¹⁰  my Father’s commandments and remain ¹¹  in his love.

Kisah Para Rasul 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ¹²  to the breaking of bread and to prayer. ¹³ 

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ¹⁴  had broken up, ¹⁵  many of the Jews and God-fearing proselytes ¹⁶  followed Paul and Barnabas, who were speaking with them and were persuading ¹⁷  them ¹⁸  to continue ¹⁹  in the grace of God.

Kisah Para Rasul 26:22

26:22 I have experienced ²⁰  help from God to this day, and so I stand testifying to both small and great, saying nothing except ²¹  what the prophets and Moses said ²²  was going to happen:

Roma 2:7-8

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but ²³  wrath and anger to those who live in selfish ambition ²⁴  and do not obey the truth but follow ²⁵  unrighteousness.

Roma 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ²⁶  God’s kindness toward you, provided you continue in his kindness; ²⁷  otherwise you also will be cut off.

Kolose 1:23

1:23 if indeed you remain in the faith, established and firm, ²⁸  without shifting ²⁹  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Kolose 1:1

Salutation

1:1 From Paul, ³⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 2:15

2:15 So communicate these things with the sort of exhortation or rebuke ³¹  that carries full authority. ³²  Don’t let anyone look down ³³  on you.

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 1:1

Salutation

1:1 From Paul, ³⁴  a slave ³⁵  of God and apostle of Jesus Christ, to further the faith ³⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yohanes 2:24

2:24 But Jesus would not entrust himself to them, because he knew all people. ³⁷ 

[12:14]  ¹ tn Heb “and you listen to his voice.”

[12:14]  ² tn Heb “the mouth of the Lord.” So also in v. 15.

[12:14]  ³ tn The words “all will be well” are supplied in the translation for stylistic reasons.

[8:31]  ⁴ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ⁵ tn Grk “If you continue in my word.”

[8:31]  ⁶ tn Or “truly.”

[15:9]  ⁷ tn Or “reside.”

[15:10]  ⁸ tn Or “keep.”

[15:10]  ⁹ tn Or “reside.”

[15:10]  ¹⁰ tn Or “kept.”

[15:10]  ¹¹ tn Or “reside.”

[2:42]  ¹² sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ¹³ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[13:43]  ¹⁴ sn See the note on synagogue in 6:9.

[13:43]  ¹⁵ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ¹⁶ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ¹⁷ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹⁸ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹⁹ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[26:22]  ²⁰ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ²¹ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ²² sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[2:8]  ²³ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ²⁴ tn Grk “those who [are] from selfish ambition.”

[2:8]  ²⁵ tn Grk “are persuaded by, obey.”

[11:22]  ²⁶ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ²⁷ tn Grk “if you continue in (the) kindness.”

[1:23]  ²⁸ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ²⁹ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:15]  ³¹ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:15]  ³² tn Grk “speak these things and exhort and rebuke with all authority.”

[2:15]  ³³ tn Or “let anyone despise you”; or “let anyone disregard you.”

[1:1]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:24]  ³⁷ tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).