Filipi 1:7

1:7 For ¹  it is right for me to think this about all of you, because I have you in my heart, ²  since both in my imprisonment ³  and in the defense and confirmation of the gospel all of you became partners in God’s grace ⁴  together with me.

Roma 1:13-17

1:13 I do not want you to be unaware, ⁵  brothers and sisters, ⁶  that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. ⁷  1:14 I am a debtor ⁸  both to the Greeks and to the barbarians, both to the wise and to the foolish. 1:15 Thus I am eager ⁹  also to preach the gospel to you who are in Rome. ¹⁰ 

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ¹¹  1:17 For the righteousness ¹²  of God is revealed in the gospel ¹³  from faith to faith, ¹⁴  just as it is written, “The righteous by faith will live.” ¹⁵ 

Roma 1:1

Salutation

1:1 From Paul, ¹⁶  a slave ¹⁷  of Christ Jesus, ¹⁸  called to be an apostle, ¹⁹  set apart for the gospel of God. ²⁰ 

Kolose 1:16-17

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ²¹  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ²²  in him.

Galatia 2:7-8

2:7 On the contrary, when they saw ²³  that I was entrusted with the gospel to the uncircumcised ²⁴  just as Peter was to the circumcised ²⁵  2:8 (for he who empowered ²⁶  Peter for his apostleship ²⁷  to the circumcised ²⁸  also empowered me for my apostleship to the Gentiles) ²⁹ 

Galatia 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ³⁰  again with Barnabas, taking Titus along too.

Titus 2:7

2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity,

Titus 2:2

2:2 Older men are to be temperate, dignified, self-controlled, ³¹  sound in faith, in love, and in endurance. ³² 

Titus 1:11-12

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ³³ 

Titus 1:6-7

1:6 An elder must be blameless, ³⁴  the husband of one wife, ³⁵  with faithful children ³⁶  who cannot be charged with dissipation or rebellion. 1:7 For the overseer ³⁷  must be blameless as one entrusted with God’s work, ³⁸  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Lukas 21:14

21:14 Therefore be resolved ³⁹  not to rehearse ⁴⁰  ahead of time how to make your defense.

Kisah Para Rasul 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ⁴¹  that I now ⁴²  make to you.”

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ⁴³  said to Paul, “You have permission ⁴⁴  to speak for yourself.” Then Paul held out his hand ⁴⁵  and began his defense: ⁴⁶ 

Kisah Para Rasul 26:24

26:24 As Paul ⁴⁷  was saying these things in his defense, Festus ⁴⁸  exclaimed loudly, “You have lost your mind, ⁴⁹  Paul! Your great learning is driving you insane!”

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ⁵⁰  I consider myself fortunate that I am about to make my defense before you today,

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

[1:7]  ¹ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ² tn Or possibly “because you have me in your heart.”

[1:7]  ³ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ⁴ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[1:13]  ⁵ sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.

[1:13]  ⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:13]  ⁷ tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”

[1:14]  ⁸ tn Or “obligated.”

[1:15]  ⁹ tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”

[1:15]  ¹⁰ map For location see JP4 A1.

[1:16]  ¹¹ sn Here the Greek refers to anyone who is not Jewish.

[1:17]  ¹² tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).

[1:17]  ¹³ tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ¹⁴ tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.

[1:17]  ¹⁵ sn A quotation from Hab 2:4.

[1:1]  ¹⁶ 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]  ¹⁷ tn Traditionally, “servant.” 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 someone who was Jewish 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]  ¹⁸ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ¹⁹ tn Grk “a called apostle.”

[1:1]  ²⁰ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[1:16]  ²¹ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ²² tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[2:7]  ²³ tn The participle ἰδόντες (idontes) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (NIV, for example, begins new sentences at the beginning of both vv. 8 and 9).

[2:7]  ²⁴ tn Grk “to the uncircumcision,” that is, to the Gentiles.

[2:7]  ²⁵ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:8]  ²⁶ tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

[2:8]  ²⁷ tn Or “his ministry as an apostle.”

[2:8]  ²⁸ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ²⁹ tn Grk “also empowered me to the Gentiles.”

[2:1]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:2]  ³¹ tn Or “sensible.”

[2:2]  ³² sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

[1:12]  ³³ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[1:6]  ³⁴ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ³⁵ 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]  ³⁶ 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.

[1:7]  ³⁷ 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]  ³⁸ tn Grk “as God’s steward.”

[21:14]  ³⁹ tn Grk “determine in your hearts.”

[21:14]  ⁴⁰ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[22:1]  ⁴¹ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ⁴² tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[26:1]  ⁴³ sn See the note on King Agrippa in 25:13.

[26:1]  ⁴⁴ tn Grk “It is permitted for you.”

[26:1]  ⁴⁵ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁴⁶ tn Or “and began to speak in his own defense.”

[26:24]  ⁴⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ⁴⁸ sn See the note on Porcius Festus in 24:27.

[26:24]  ⁴⁹ tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:24]  sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

[26:2]  ⁵⁰ sn See the note on King Agrippa in 25:13.