Roma 7:15

7:15 For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. ¹ 

Roma 7:24

7:24 Wretched man that I am! Who will rescue me from this body of death?

Kisah Para Rasul 24:16

24:16 This is the reason ²  I do my best to always ³  have a clear ⁴  conscience toward God and toward people. ⁵ 

Kisah Para Rasul 24:2

24:2 When Paul ⁶  had been summoned, Tertullus began to accuse him, ⁷  saying, “We have experienced a lengthy time ⁸  of peace through your rule, ⁹  and reforms ¹⁰  are being made in this nation ¹¹  through your foresight. ¹² 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ¹³  in the saints’ ¹⁴  inheritance in the light.

Kolose 1:1

Salutation

1:1 From Paul, ¹⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 3:21

3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ¹⁶ 

[7:15]  ¹ tn Grk “but what I hate, this I do.”

[24:16]  ² 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]  ³ 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]  ⁴ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ⁵ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:2]  ⁶ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁷ tn Or “began to bring charges, saying.”

[24:2]  ⁸ tn Grk “experienced much peace.”

[24:2]  ⁹ tn Grk “through you” (“rule” is implied).

[24:2]  ¹⁰ 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]  ¹¹ tn Or “being made for this people.”

[24:2]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:21]  ¹⁶ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).