2 Timotius 2:5

2:5 Also, if anyone competes as an athlete, he will not be crowned as the winner ¹  unless he competes according to the rules. ² 

Amsal 4:9

4:9 She will place a fair ³  garland on your head;

she will bestow ⁴  a beautiful crown ⁵  on you.”

Amsal 4:1

Admonition to Follow Righteousness and Avoid Wickedness ⁶ 

4:1 Listen, children, ⁷  to a father’s instruction, ⁸ 

and pay attention so that ⁹  you may gain ¹⁰  discernment.

Kolose 1:25

1:25 I became a servant of the church according to the stewardship ¹¹  from God – given to me for you – in order to complete ¹²  the word of God,

Yakobus 1:12

1:12 Happy is the one ¹³  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ¹⁴  promised to those who love him.

Yakobus 1:1

Salutation

1:1 From James, ¹⁵  a slave ¹⁶  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ¹⁷  Greetings!

Pengkhotbah 5:4

5:4 When you make a vow ¹⁸  to God, do not delay in paying it. ¹⁹ 

For God ²⁰  takes no pleasure in fools:

Pay what you vow!

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ²¹  into prison so you may be tested, ²²  and you will experience suffering ²³  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ²⁴ 

Wahyu 4:4

4:4 In ²⁵  a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were ²⁶  dressed in white clothing and had golden crowns ²⁷  on their heads.

Wahyu 4:10

4:10 the twenty-four elders throw themselves to the ground ²⁸  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ²⁹  before his ³⁰  throne, saying:

[2:5]  ¹ tn Grk “will not be crowned,” speaking of the wreath awarded to the victor.

[2:5]  ² sn According to the rules (Grk “lawfully, by law”) referring to the rules of competition. In the ancient world these included requirements for training as well as rules for the competition itself.

[4:9]  ³ sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head.

[4:9]  ⁴ tn The verb מָגַן (magan) is a Piel (denominative) verb from the noun “shield.” Here it means “to bestow” (BDB 171 s.v.).

[4:9]  ⁵ sn This verse uses wedding imagery: The wife (wisdom) who is embraced by her husband (the disciple) will place the wedding crown on the head of her new bridegroom. Wisdom, like a virtuous wife, will crown the individual with honor and grace.

[4:1]  ⁶ sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).

[4:1]  ⁷ tn Heb “sons.”

[4:1]  ⁸ tn Heb “discipline.”

[4:1]  ⁹ tn The Qal infinitive construct with preposition ל (lamed) indicates the purpose/result of the preceding imperative.

[4:1]  ¹⁰ tn Heb “know” (so KJV, ASV).

[1:25]  ¹¹ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ¹² tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:12]  ¹³ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ¹⁴ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[1:1]  ¹⁵ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁶ 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]  ¹⁷ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[5:4]  ¹⁸ tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).

[5:4]  ¹⁹ tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).

[5:4]  ²⁰ tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.

[2:10]  ²¹ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ²² tn Or “tempted.”

[2:10]  ²³ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ²⁴ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[4:4]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:4]  ²⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

[4:4]  ²⁷ sn See the note on the word crown in Rev 3:11.

[4:10]  ²⁸ tn Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[4:10]  ²⁹ sn See the note on the word crown in Rev 3:11.

[4:10]  ³⁰ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).