Ulangan 33:9

33:9 He said to his father and mother, “I have not seen him,” ¹ 

and he did not acknowledge his own brothers

or know his own children,

for they kept your word,

and guarded your covenant.

Ulangan 33:1

Introduction to the Blessing of Moses

33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ²  has already chosen ³  you to know his will, to see ⁴  the Righteous One, ⁵  and to hear a command ⁶  from his mouth,

Ayub 32:21-22

32:21 I will not show partiality to anyone, ⁷ 

nor will I confer a title ⁸  on any man.

32:22 for I do not know how to give honorary titles, ⁹ 

if I did, ¹⁰  my Creator would quickly do away with me. ¹¹ 

Mikha 3:9-12

3:9 Listen to this, you leaders of the family ¹²  of Jacob,

you rulers of the nation ¹³  of Israel!

You ¹⁴  hate justice

and pervert all that is right.

3:10 You ¹⁵  build Zion through bloody crimes, ¹⁶ 

Jerusalem ¹⁷  through unjust violence.

3:11 Her ¹⁸  leaders take bribes when they decide legal cases, ¹⁹ 

her priests proclaim rulings for profit,

and her prophets read omens for pay.

Yet they claim to trust ²⁰  the Lord and say,

“The Lord is among us. ²¹ 

Disaster will not overtake ²²  us!”

3:12 Therefore, because of you, ²³  Zion will be plowed up like ²⁴  a field,

Jerusalem will become a heap of ruins,

and the Temple Mount ²⁵  will become a hill overgrown with brush! ²⁶ 

Maleakhi 2:9

2:9 “Therefore, I have caused you to be ignored and belittled before all people to the extent to which you are not following after me and are showing partiality in your ²⁷  instruction.”

Markus 12:14

12:14 When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality ²⁸  but teach the way of God in accordance with the truth. ²⁹  Is it right ³⁰  to pay taxes ³¹  to Caesar ³²  or not? Should we pay or shouldn’t we?”

Lukas 20:21

20:21 Thus ³³  they asked him, “Teacher, we know that you speak and teach correctly, ³⁴  and show no partiality, but teach the way of God in accordance with the truth. ³⁵ 

Lukas 20:2

20:2 and said to him, ³⁶  “Tell us: By what authority ³⁷  are you doing these things? ³⁸  Or who it is who gave you this authority?”

Kolose 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ³⁹  whether principalities or powers – all things were created through him and for him.

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ⁴⁰  or of God? Or am I trying to please people? ⁴¹  If I were still trying to please ⁴²  people, ⁴³  I would not be a slave ⁴⁴  of Christ!

Galatia 2:6

2:6 But from those who were influential ⁴⁵  (whatever they were makes no difference to me; God shows no favoritism between people ⁴⁶ ) – those influential leaders ⁴⁷  added ⁴⁸  nothing to my message. ⁴⁹ 

Galatia 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ⁵⁰  again with Barnabas, taking Titus along too.

Galatia 2:4

2:4 Now this matter arose ⁵¹  because of the false brothers with false pretenses ⁵²  who slipped in unnoticed to spy on ⁵³  our freedom that we have in Christ Jesus, to make us slaves. ⁵⁴ 

Yakobus 3:17

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ⁵⁵  full of mercy and good fruit, ⁵⁶  impartial, and not hypocritical. ⁵⁷ 

[33:9]  ¹ sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).

[22:14]  ² tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ³ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ⁴ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ⁵ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ⁶ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[32:21]  ⁷ tn The idiom is “I will not lift up the face of a man.” Elihu is going to show no favoritism, but speak his mind.

[32:21]  ⁸ tn The verb means “to confer an honorary title; to give a mark of distinction,” but it is often translated with the verb “flatter.” Elihu will not take sides, he will not use pompous titles.

[32:22]  ⁹ tn The construction uses a perfect verb followed by the imperfect. This is a form of subordination equivalent to a complementary infinitive (see GKC 385-86 §120.c).

[32:22]  ¹⁰ tn The words “if I did” are supplied in the translation to make sense out of the two clauses.

[32:22]  ¹¹ tn Heb “quickly carry me away.”

[3:9]  ¹² tn Heb “house.”

[3:9]  ¹³ tn Heb “house.”

[3:9]  ¹⁴ tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons (also at the beginning of v. 10).

[3:10]  ¹⁵ tn Heb “who.”

[3:10]  ¹⁶ tn Heb “bloodshed” (so NAB, NASB, NIV); NLT “murder.”

[3:10]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:11]  ¹⁸ sn The pronoun Her refers to Jerusalem (note the previous line).

[3:11]  ¹⁹ tn Heb “judge for a bribe.”

[3:11]  ²⁰ tn Heb “they lean upon” (so KJV, NIV, NRSV); NAB “rely on.”

[3:11]  ²¹ tn Heb “Is not the Lord in our midst?” The rhetorical question expects the answer, “Of course he is!”

[3:11]  ²² tn Or “come upon” (so many English versions); NCV “happen to us”; CEV “come to us.”

[3:12]  ²³ tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.

[3:12]  ²⁴ tn Or “into” (an adverbial accusative of result).

[3:12]  ²⁵ tn Heb “the mountain of the house” (so KJV, ASV, NRSV).

[3:12]  ²⁶ tn Heb “a high place of overgrowth.”

[2:9]  ²⁷ tn Heb “in the instruction” (so NASB). The Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT).

[12:14]  ²⁸ tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”

[12:14]  ²⁹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[12:14]  ³⁰ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[12:14]  ³¹ tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[12:14]  sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

[12:14]  ³² tn Or “the emperor” (“Caesar” is a title for the Roman emperor).

[20:21]  ³³ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ³⁴ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ³⁵ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[20:2]  ³⁶ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ³⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ³⁸ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[1:16]  ³⁹ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:10]  ⁴⁰ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ⁴¹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁴² tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁴³ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁴⁴ 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.

[1:10]  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.”

[2:6]  ⁴⁵ tn Or “influential leaders.” BDAG 255 s.v. δοκέω 2.a.β has “the influential men Gal 2:2, 6b. A fuller expr. w. the same mng., w. inf. added…vss. 6a, 9.” This refers to the leadership of the Jerusalem church.

[2:6]  ⁴⁶ tn Grk “God does not receive the face of man,” an idiom for showing favoritism or partiality (BDAG 887-88 s.v. πρόσωπον 1.b.α; L&N 88.238).

[2:6]  ⁴⁷ tn Or “influential people”; here “leaders” was used rather than “people” for stylistic reasons, to avoid redundancy with the word “people” in the previous parenthetical remark. See also the note on the word “influential” at the beginning of this verse.

[2:6]  ⁴⁸ tn Or “contributed.” This is the same word translated “go to ask advice from” in 1:16, but it has a different meaning here; see L&N 59.72.

[2:6]  ⁴⁹ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[2:1]  ⁵⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:4]  ⁵¹ tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ⁵² tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ⁵³ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ⁵⁴ tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.

[3:17]  ⁵⁵ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ⁵⁶ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ⁵⁷ tn Or “sincere.”