Amsal 17:11

17:11 An evil person seeks only rebellion, ¹ 

and so ²  a cruel messenger ³  will be sent against him.

Amsal 24:21

24:21 Fear the Lord, my child, ⁴  as well as the king,

and do not associate ⁵  with rebels, ⁶ 

Yeremia 29:7

29:7 Work to see that the city where I sent you as exiles enjoys peace and prosperity. Pray to the Lord for it. For as it prospers you will prosper.’

Matius 22:21

22:21 They replied, ⁷  “Caesar’s.” He said to them, ⁸  “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ⁹ 

Markus 12:17

12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ¹⁰  And they were utterly amazed at him.

Lukas 20:25

20:25 So ¹¹  he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ¹² 

Roma 13:1-7

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ¹³  and the authorities that exist have been instituted by God. 13:2 So the person who resists such authority ¹⁴  resists the ordinance of God, and those who resist will incur judgment 13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation, 13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer. 13:5 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities ¹⁵  but also because of your conscience. ¹⁶  13:6 For this reason you also pay taxes, for the authorities ¹⁷  are God’s servants devoted to governing. ¹⁸  13:7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Efesus 5:21

5:21 and submitting to one another out of reverence for Christ. ¹⁹ 

Efesus 5:1

Live in Love

5:1 Therefore, be ²⁰  imitators of God as dearly loved children

Titus 2:1-2

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²¹  sound teaching. 2:2 Older men are to be temperate, dignified, self-controlled, ²²  sound in faith, in love, and in endurance. ²³ 

Titus 3:1-2

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ²⁴  authorities, to be obedient, to be ready for every good work. 3:2 They must not slander ²⁵  anyone, but be peaceable, gentle, showing complete courtesy to all people.

Pengkhotbah 2:10

2:10 I did not restrain myself from getting whatever I wanted; ²⁶ 

I did not deny myself anything that would bring me pleasure. ²⁷ 

So all my accomplishments gave me joy; ²⁸ 

this was my reward for all my effort. ²⁹ 

Yudas 1:8-10

1:8 Yet these men, ³⁰  as a result of their dreams, ³¹  defile the flesh, reject authority, ³²  and insult ³³  the glorious ones. ³⁴  1:9 But even ³⁵  when Michael the archangel ³⁶  was arguing with the devil and debating with him ³⁷  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ³⁸ 

[17:11]  ¹ sn The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term מְרִי (mÿri) means “rebellion.” It is related to the verb מָרָה (marah, “to be contentious; to be rebellious; to be refractory”). BDB 598 s.v. מְרִי translates the line “a rebellious man seeketh only evil” (so NASB).

[17:11]  ² tn The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily.

[17:11]  ³ sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king; but the expression could also figuratively describe something God sends – storms, pestilence, or any other misfortune.

[24:21]  ⁴ tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children.

[24:21]  ⁵ tn Heb “do not get mixed up with”; cf. TEV “Have nothing to do with”; NIV “do not join with.” The verb עָרַב (’arav) is used elsewhere meaning “to exchange; to take on pledge.” In the Hitpael stem it means “to have fellowship; to share; to associate with.” Some English versions (e.g., KJV) interpret as “to meddle” in this context, because “to have fellowship” is certainly not what is meant.

[24:21]  ⁶ tn The form rendered “rebellious” is difficult; it appears to be the Qal active participle, plural, from שָׁנָה (shanah), “to change” – “those who change.” The RV might have thought of the idea of “change” when they rendered it “political agitators.” The Syriac and Tg. Prov 24:21 have “fools,” the Latin has “detractors,” and the LXX reads, “do not disobey either of them,” referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of “changers” is retained, it would have to mean people who at one time feared God and the king but no longer do.

[22:21]  ⁷ tn Grk “they said to him.”

[22:21]  ⁸ tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.

[22:21]  ⁹ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[12:17]  ¹⁰ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[20:25]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

[20:25]  ¹² sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[13:1]  ¹³ tn Grk “by God.”

[13:2]  ¹⁴ tn Grk “the authority,” referring to the authority just described.

[13:5]  ¹⁵ tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:5]  ¹⁶ tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.

[13:6]  ¹⁷ tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:6]  ¹⁸ tn Grk “devoted to this very thing.”

[5:21]  ¹⁹ sn Eph 5:19-21. In Eph 5:18 the author gives the command to be filled by means of the Holy Spirit. In 5:19-21 there follows five participles: (1) speaking; (2) singing; (3) making music; (4) giving thanks; (5) submitting. These participles have been variously interpreted, but perhaps the two most likely interpretations are (1) the participles indicate the means by which one is filled by the Spirit; (2) the participles indicate the result of being filled by the Spirit. The fact that the participles are present tense and follow the command (i.e., “be filled”) would tend to support both of these options. But it seems out of Paul’s character to reduce the filling of the Spirit to a formula of some kind. To the extent that this is true, it is unlikely then that the author is here stating the means for being filled by the Spirit. Because it is in keeping with Pauline theology and has good grammatical support, it is better to take the participles as indicating certain results of being filled by the Spirit. See ExSyn 639.

[5:1]  ²⁰ tn Or “become.”

[2:1]  ²¹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:2]  ²² tn Or “sensible.”

[2:2]  ²³ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

[3:1]  ²⁴ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[3:2]  ²⁵ tn Or “discredit,” “damage the reputation of.”

[2:10]  ²⁶ tn Heb “all which my eyes asked for, I did not withhold from them.”

[2:10]  ²⁷ tn Heb “I did not refuse my heart any pleasure.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis.

[2:10]  ²⁸ tn Heb “So my heart was joyful from all my toil.”

[2:10]  ²⁹ tn Heb “and this was my portion from all my toil.”

[1:8]  ³⁰ tn The reference is now to the false teachers.

[1:8]  ³¹ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ³² tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ³³ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ³⁴ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).

[1:9]  ³⁵ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ³⁶ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ³⁷ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:10]  ³⁸ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:10]  sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing – the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.