Ayub 31:13-14

31:13 “If I have disregarded the right of my male servants

or my female servants

when they disputed ¹  with me,

31:14 then what will I do when God confronts me in judgment; ² 

when he intervenes, ³ 

how will I respond to him?

Kisah Para Rasul 10:7

10:7 When the angel who had spoken to him departed, Cornelius ⁴  called two of his personal servants ⁵  and a devout soldier from among those who served him, ⁶ 

Kolose 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ⁷  or free, but Christ is all and in all.

Kolose 4:1

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

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 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁸ 

Filemon 1:16

1:16 no longer as a slave, ⁹  but more than a slave, as a dear brother. He is especially so to me, and even more so to you now, both humanly speaking ¹⁰  and in the Lord.

[31:13]  ¹ tn This construction is an adverbial clause using the temporal preposition, the infinitive from רִיב (riv, “contend”), and the suffix which is the subjective genitive.

[31:14]  ² tn Heb “arises.” The LXX reads “takes vengeance,” an interpretation that is somewhat correct but unnecessary. The verb “to rise” would mean “to confront in judgment.”

[31:14]  ³ tn The verb פָקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”

[10:7]  ⁴ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁵ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ⁶ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[3:11]  ⁷ tn See the note on “fellow slave” in 1:7.

[1:2]  ⁸ tn Grk “before eternal ages.”

[1:16]  ⁹ tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.

[1:16]  ¹⁰ tn Grk “in the flesh.”