Ulangan 31:7

31:7 Then Moses called out to Joshua ¹  in the presence of all Israel, “Be strong and courageous, for you will accompany these people to the land that the Lord promised to give their ancestors, ²  and you will enable them to inherit it.

Lukas 9:1-5

The Sending of the Twelve Apostles

9:1 After ³  Jesus ⁴  called ⁵  the twelve ⁶  together, he gave them power and authority over all demons and to cure ⁷  diseases, 9:2 and he sent ⁸  them out to proclaim ⁹  the kingdom of God ¹⁰  and to heal the sick. ¹¹  9:3 He ¹²  said to them, “Take nothing for your ¹³  journey – no staff, ¹⁴  no bag, ¹⁵  no bread, no money, and do not take an extra tunic. ¹⁶  9:4 Whatever ¹⁷  house you enter, stay there ¹⁸  until you leave the area. ¹⁹  9:5 Wherever ²⁰  they do not receive you, ²¹  as you leave that town, ²²  shake the dust off ²³  your feet as a testimony against them.”

Lukas 10:2-11

10:2 He ²⁴  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ²⁵  to send out ²⁶  workers into his harvest. 10:3 Go! I ²⁷  am sending you out like lambs ²⁸  surrounded by wolves. ²⁹  10:4 Do not carry ³⁰  a money bag, ³¹  a traveler’s bag, ³²  or sandals, and greet no one on the road. ³³  10:5 Whenever ³⁴  you enter a house, ³⁵  first say, ‘May peace ³⁶  be on this house!’ 10:6 And if a peace-loving person ³⁷  is there, your peace will remain on him, but if not, it will return to you. ³⁸  10:7 Stay ³⁹  in that same house, eating and drinking what they give you, ⁴⁰  for the worker deserves his pay. ⁴¹  Do not move around from house to house. 10:8 Whenever ⁴²  you enter a town ⁴³  and the people ⁴⁴  welcome you, eat what is set before you. 10:9 Heal ⁴⁵  the sick in that town ⁴⁶  and say to them, ‘The kingdom of God ⁴⁷  has come upon ⁴⁸  you!’ 10:10 But whenever ⁴⁹  you enter a town ⁵⁰  and the people ⁵¹  do not welcome ⁵²  you, go into its streets ⁵³  and say, 10:11 ‘Even the dust of your town ⁵⁴  that clings to our feet we wipe off ⁵⁵  against you. ⁵⁶  Nevertheless know this: The kingdom of God has come.’ ⁵⁷ 

Kisah Para Rasul 20:28-31

20:28 Watch out for ⁵⁸  yourselves and for all the flock of which ⁵⁹  the Holy Spirit has made you overseers, ⁶⁰  to shepherd the church of God ⁶¹  that he obtained ⁶²  with the blood of his own Son. ⁶³  20:29 I know that after I am gone ⁶⁴  fierce wolves ⁶⁵  will come in among you, not sparing the flock. 20:30 Even from among your own group ⁶⁶  men ⁶⁷  will arise, teaching perversions of the truth ⁶⁸  to draw the disciples away after them. 20:31 Therefore be alert, ⁶⁹  remembering that night and day for three years I did not stop warning ⁷⁰  each one of you with tears.

Kolose 4:17

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Titus 1:1

Salutation

1:1 From Paul, ⁷¹  a slave ⁷²  of God and apostle of Jesus Christ, to further the faith ⁷³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ⁷⁴  a slave ⁷⁵  of God and apostle of Jesus Christ, to further the faith ⁷⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁷⁷ 

Titus 1:1-6

Salutation

1:1 From Paul, ⁷⁸  a slave ⁷⁹  of God and apostle of Jesus Christ, to further the faith ⁸⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁸¹  1:3 But now in his own time ⁸²  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. 1:6 An elder must be blameless, ⁸³  the husband of one wife, ⁸⁴  with faithful children ⁸⁵  who cannot be charged with dissipation or rebellion.

[31:7]  ¹ tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.

[31:7]  ² tn Heb “fathers” (also in v. 20).

[9:1]  ³ tn Here δέ (de) has not been translated.

[9:1]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ⁵ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ⁶ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ⁷ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:2]  ⁸ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ⁹ tn Or “to preach.”

[9:2]  ¹⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:2]  ¹¹ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[9:3]  ¹² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ¹³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ¹⁴ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ¹⁵ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ¹⁶ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:4]  ¹⁷ tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ¹⁸ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[9:4]  ¹⁹ tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.

[9:5]  ²⁰ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ²¹ tn Grk “all those who do not receive you.”

[9:5]  ²² tn Or “city.”

[9:5]  ²³ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[10:2]  ²⁴ tn Here δέ (de) has not been translated.

[10:2]  ²⁵ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ²⁶ tn Grk “to thrust out.”

[10:3]  ²⁷ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:3]  ²⁸ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ²⁹ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:4]  ³⁰ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ³¹ tn Traditionally, “a purse.”

[10:4]  ³² tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ³³ tn Or “no one along the way.”

[10:5]  ³⁴ tn Here δέ (de) has not been translated.

[10:5]  ³⁵ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ³⁶ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:6]  ³⁷ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ³⁸ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:7]  ³⁹ tn Here δέ (de) has not been translated.

[10:7]  ⁴⁰ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ⁴¹ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:8]  ⁴² tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ⁴³ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ⁴⁴ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ⁴⁶ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ⁴⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ⁴⁸ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:10]  ⁴⁹ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ⁵⁰ tn Or “city.”

[10:10]  ⁵¹ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ⁵² sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ⁵³ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:11]  ⁵⁴ tn Or “city.”

[10:11]  ⁵⁵ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁵⁶ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁵⁷ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[20:28]  ⁵⁸ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁵⁹ tn Grk “in which.”

[20:28]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Or “acquired.”

[20:28]  ⁶³ 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).

[20:29]  ⁶⁴ tn Grk “after my departure.”

[20:29]  ⁶⁵ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:30]  ⁶⁶ tn Grk “from among yourselves.”

[20:30]  ⁶⁷ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ⁶⁸ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[20:31]  ⁶⁹ tn Or “be watchful.”

[20:31]  ⁷⁰ tn Or “admonishing.”

[1:1]  ⁷¹ 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]  ⁷² 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]  ⁷³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁷⁷ tn Grk “before eternal ages.”

[1:1]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁸¹ tn Grk “before eternal ages.”

[1:3]  ⁸² tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:6]  ⁸³ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ⁸⁴ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ⁸⁵ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.