Roma 9:1

Israel’s Rejection Considered

9:1 ¹ I am telling the truth in Christ (I am not lying!), for my conscience assures me ²  in the Holy Spirit –

Yohanes 8:9

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ³  until Jesus was left alone with the woman standing before him.

Kisah Para Rasul 23:1

23:1 Paul looked directly ⁴  at the council ⁵  and said, “Brothers, I have lived my life with a clear conscience ⁶  before God to this day.”

Kisah Para Rasul 24:16

24:16 This is the reason ⁷  I do my best to always ⁸  have a clear ⁹  conscience toward God and toward people. ¹⁰ 

Kisah Para Rasul 24:2

24:2 When Paul ¹¹  had been summoned, Tertullus began to accuse him, ¹²  saying, “We have experienced a lengthy time ¹³  of peace through your rule, ¹⁴  and reforms ¹⁵  are being made in this nation ¹⁶  through your foresight. ¹⁷ 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁸  in the saints’ ¹⁹  inheritance in the light.

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²⁰  all patience and steadfastness, joyfully

Kolose 1:1

Salutation

1:1 From Paul, ²¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²² 

Titus 1:15

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.

[9:1]  ¹ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ² tn Or “my conscience bears witness to me.”

[8:9]  ³ tn Or “beginning from the eldest.”

[23:1]  ⁴ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ⁵ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ⁶ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[24:16]  ⁷ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ⁸ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ⁹ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ¹⁰ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:2]  ¹¹ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ¹² tn Or “began to bring charges, saying.”

[24:2]  ¹³ tn Grk “experienced much peace.”

[24:2]  ¹⁴ tn Grk “through you” (“rule” is implied).

[24:2]  ¹⁵ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ¹⁶ tn Or “being made for this people.”

[24:2]  ¹⁷ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[1:12]  ¹⁸ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:11]  ²⁰ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ²² tn Grk “before eternal ages.”