Lukas 1:74-75
Konteks1:74 that we, being rescued from the hand of our 1 enemies,
may serve him without fear, 2
1:75 in holiness and righteousness 3 before him for as long as we live. 4
Yohanes 8:32-36
Konteks8:32 and you will know the truth, and the truth will set you free.” 5 8:33 “We are descendants 6 of Abraham,” they replied, 7 “and have never been anyone’s slaves! How can you say, 8 ‘You will become free’?” 8:34 Jesus answered them, “I tell you the solemn truth, 9 everyone who practices 10 sin is a slave 11 of sin. 8:35 The slave does not remain in the family 12 forever, but the son remains forever. 13 8:36 So if the son 14 sets you free, you will be really free.
Roma 6:18-22
Konteks6:18 and having been freed from sin, you became enslaved to righteousness. 6:19 (I am speaking in human terms because of the weakness of your flesh.) 15 For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 6:20 For when you were slaves of sin, you were free with regard to righteousness.
6:21 So what benefit 16 did you then reap 17 from those things that you are now ashamed of? For the end of those things is death. 6:22 But now, freed 18 from sin and enslaved to God, you have your benefit 19 leading to sanctification, and the end is eternal life.
Galatia 5:1
Konteks5:1 For freedom 20 Christ has set us free. Stand firm, then, and do not be subject again to the yoke 21 of slavery.
Galatia 5:13
Konteks5:13 For you were called to freedom, brothers and sisters; 22 only do not use your freedom as an opportunity to indulge your flesh, 23 but through love serve one another. 24
Efesus 6:5-6
Konteks6:5 Slaves, 25 obey your human masters 26 with fear and trembling, in the sincerity of your heart as to Christ, 6:6 not like those who do their work only when someone is watching 27 – as people-pleasers – but as slaves of Christ doing the will of God from the heart. 28
Kolose 3:22-24
Konteks3:22 Slaves, 29 obey your earthly 30 masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord. 3:23 Whatever you are doing, 31 work at it with enthusiasm, 32 as to the Lord and not for people, 33 3:24 because you know that you will receive your 34 inheritance 35 from the Lord as the reward. Serve 36 the Lord Christ.
Filemon 1:16
Konteks1:16 no longer as a slave, 37 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 38 and in the Lord.
Filemon 1:1
Konteks1:1 From Paul, 39 a prisoner of Christ Jesus, 40 and Timothy our 41 brother, to Philemon, our dear friend 42 and colaborer,
Pengkhotbah 2:16
Konteks2:16 For the wise man, like 43 the fool, will not be remembered for very long, 44
because 45 in the days to come, both will already have been forgotten. 46
[1:74] 1 tc Many important early
[1:74] 2 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 3 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 4 tn Grk “all our days.”
[8:32] 5 tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.
[8:32] sn The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John’s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [NICNT], 457).
[8:33] 6 tn Grk “We are the seed” (an idiom).
[8:33] 7 tn Grk “They answered to him.”
[8:33] 8 tn Or “How is it that you say.”
[8:34] 9 tn Grk “Truly, truly, I say to you.”
[8:34] 10 tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.
[8:34] 11 tn See the note on the word “slaves” in 4:51.
[8:35] 12 tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).
[8:35] 13 sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).
[8:36] 14 tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).
[6:19] 15 tn Or “because of your natural limitations” (NRSV).
[6:19] sn Verse 19 forms something of a parenthetical comment in Paul’s argument.
[6:21] 17 tn Grk “have,” in a tense emphasizing their customary condition in the past.
[6:22] 18 tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”
[5:1] 20 tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.
[5:1] 21 sn Here the yoke figuratively represents the burdensome nature of slavery.
[5:13] 22 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[5:13] 23 tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”
[5:13] 24 tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).
[6:5] 25 tn Traditionally, “Servants” (KJV). Though δοῦλος (doulos) is often 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.
[6:5] 26 tn Grk “the masters according to the flesh.” In the translation above, the article τοῖς (tois) governing κυρίοις (kuriois) is rendered in English as a possessive pronoun (i.e., “your”) and the prepositional phrase κατὰ σάρκα (kata sarka) is taken as modifying κυρίοις (indicating that the author is referring to human masters) and not modifying the imperative ὑπακούετε (Jupakouete, which would indicate that obedience was according to a human standard or limitation).
[6:6] 27 tn Grk “not according to eye-service.”
[6:6] 28 tn Grk “from the soul.”
[3:22] 29 tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.
[3:22] 30 tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.
[3:23] 31 tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.
[3:23] 32 tn Grk “from the soul.”
[3:23] 33 tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.
[3:24] 34 tn The article τῆς (ths) has been translated as a possessive pronoun, “your” (ExSyn 215). It may also be functioning to indicate a well-known concept (inheritance as eternal life). See BDAG 548 s.v. κληρονομία 3: “common in Christian usage (corresp. to the LXX) (the possession of) transcendent salvation (as the inheritance of God’s children).”
[3:24] 35 tn The genitive τῆς κληρονομίας (th" klhronomia") is a genitive of apposition: The reward consists of the inheritance.
[3:24] 36 tn The form of the term δουλεύετε (douleuete) is ambiguous; it can be read as either indicative or imperative. In favor of the indicative: (1) it seems to explain better the first part of v. 24, esp. “from the Lord” which would then read as: “because you know that you will receive your inheritance from the Lord as a reward for it is the Lord you are serving.” The “for” is supplied to make the relation explicit (it is actually added in many
[1:16] 37 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] 38 tn Grk “in the flesh.”
[1:1] 39 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] 40 sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).
[1:1] 41 tn “our” is not present in the Greek text, but was supplied to bring out the sense in English.
[1:1] 42 tn Grk “dear.” The adjective is functioning as a substantive; i.e., “dear one” or “dear friend.”
[2:16] 43 tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8; see HALOT 839 s.v. עִם 2). When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Pss 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16; see BDB 767–68 s.v. עִם 1.e).
[2:16] 44 tn As HALOT 798–99 s.v. עוֹלָם and BDB 762-64 s.v. עוֹלָם note, עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time; duration,” (2) unlimited time: “eternal; eternity,” (3) future time: “things to come,” and (4) past time: “a long time back,” that is, the dark age of prehistory. The context here suggests the nuance “a long time.”
[2:16] 45 tn The preposition בְּ (bet) on בְּשֶׁכְּבָר (bÿshekkÿvar, the adverb כְּבָר [kÿvar,“already”] + relative pronoun שֶׁ [she] + preposition בְּ) is probably best classified as causal: “Because…already.”
[2:16] 46 tn The verb נִשְׁכָּח (nishkakh) is a future perfect – it describes an event that is portrayed as a past event from the perspective of the future: “they will have been forgotten.” The emphasis of the past perfect is not simply that the future generations will begin to forget him, but that he will already have been forgotten long ago in the past by the time of those future generations. This past perfect situation is brought out by the emphatic use of the temporal adverb כְּבָר (kÿvar) “already” (HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר); see, e.g., Eccl 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7.
[2:16] 47 tn The particle אֵיךְ (’ekh, “Alas!”) is an exclamation of lamentation and mourning (e.g., 2 Sam 1:19; Isa 14:4, 12; Jer 2:21; 9:18; Ezek 26:17; Mic 2:4); see HALOT 39 s.v. אֵיךְ 5; BDB 32 s.v. אֵיךְ 2; also E. W. Bullinger, Figures of Speech, 955.
[2:16] 48 tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8); see HALOT 839 s.v. עִם 2. When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Ps 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16); see BDB 767–68 s.v. עִם 1.e.
