Lukas 8:3

8:3 and Joanna the wife of Cuza ¹  (Herod’s ²  household manager), ³  Susanna, and many others who provided for them ⁴  out of their own resources.

Lukas 12:42

12:42 The Lord replied, ⁵  “Who then is the faithful and wise manager, ⁶  whom the master puts in charge of his household servants, ⁷  to give them their allowance of food at the proper time?

Kejadian 15:2

15:2 But Abram said, “O sovereign Lord, ⁸  what will you give me since ⁹  I continue to be ¹⁰  childless, and my heir ¹¹  is ¹²  Eliezer of Damascus?” ¹³ 

Kejadian 43:19

43:19 So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house.

Kejadian 43:1

The Second Journey to Egypt

43:1 Now the famine was severe in the land. ¹⁴ 

Kejadian 28:1

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! ¹⁵ 

Kejadian 28:1

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! ¹⁶ 

Kolose 4:1-2

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

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Titus 1:7

1:7 For the overseer ¹⁷  must be blameless as one entrusted with God’s work, ¹⁸  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Titus 1:1

Salutation

1:1 From Paul, ¹⁹  a slave ²⁰  of God and apostle of Jesus Christ, to further the faith ²¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 4:10

4:10 For if they fall, one will help his companion up,

but pity ²²  the person who falls down and has no one to help him up.

[8:3]  ¹ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ² sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ³ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ⁴ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[12:42]  ⁵ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ⁶ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ⁷ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[15:2]  ⁸ tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.”

[15:2]  ⁹ tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

[15:2]  ¹⁰ tn Heb “I am going.”

[15:2]  ¹¹ tn Heb “the son of the acquisition of my house.”

[15:2]  sn For the custom of designating a member of the household as heir, see C. H. Gordon, “Biblical Customs and the Nuzu Tablets,” Biblical Archaeologist Reader, 2:21-33.

[15:2]  ¹² tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

[15:2]  ¹³ sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.

[43:1]  ¹⁴ tn The disjunctive clause gives supplemental information that is important to the storyline.

[28:1]  ¹⁵ tn Heb “you must not take a wife from the daughters of Canaan.”

[28:1]  ¹⁶ tn Heb “you must not take a wife from the daughters of Canaan.”

[1:7]  ¹⁷ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ¹⁸ tn Grk “as God’s steward.”

[1:1]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[4:10]  ²² tn Heb “woe to him.”