Acts 24:16

24:16 This is the reason ¹  I do my best to always ²  have a clear ³  conscience toward God and toward people. ⁴ 

Acts 24:2

24:2 When Paul ⁵  had been summoned, Tertullus began to accuse him, ⁶  saying, “We have experienced a lengthy time ⁷  of peace through your rule, ⁸  and reforms ⁹  are being made in this nation ¹⁰  through your foresight. ¹¹ 

Acts 18:27

18:27 When Apollos ¹²  wanted to cross over to Achaia, ¹³  the brothers encouraged ¹⁴  him ¹⁵  and wrote to the disciples to welcome him. When he arrived, he ¹⁶  assisted greatly those who had believed by grace,

Psalms 37:23

37:23 The Lord grants success to the one

whose behavior he finds commendable. ¹⁷ 

Psalms 112:5

112:5 It goes well for the one ¹⁸  who generously lends money,

and conducts his business honestly. ¹⁹ 

Proverbs 12:2

12:2 A good person obtains favor from the Lord,

but the Lord ²⁰  condemns a person with wicked schemes. ²¹ 

Proverbs 13:22

13:22 A benevolent ²²  person leaves an inheritance ²³  for his grandchildren, ²⁴ 

but the wealth of a sinner is stored up for the righteous. ²⁵ 

Proverbs 14:14

14:14 The backslider ²⁶  will be paid back ²⁷  from his own ways,

but a good person will be rewarded ²⁸  for his.

Matthew 12:35

12:35 The good person ²⁹  brings good things out of his ³⁰  good treasury, ³¹  and the evil person brings evil things out of his evil treasury.

Matthew 19:17

19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.”

Luke 23:50

Jesus’ Burial

23:50 Now ³²  there was a man named Joseph who was a member of the council, ³³  a good and righteous man.

John 7:12

7:12 There was ³⁴  a lot of grumbling ³⁵  about him among the crowds. ³⁶  Some were saying, “He is a good man,” but others, “He deceives the common people.” ³⁷ 

Romans 5:7

5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ³⁸ 

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

[24:16]  ⁴ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:2]  ⁵ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁶ tn Or “began to bring charges, saying.”

[24:2]  ⁷ tn Grk “experienced much peace.”

[24:2]  ⁸ tn Grk “through you” (“rule” is implied).

[24:2]  ⁹ 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]  ¹⁰ tn Or “being made for this people.”

[24:2]  ¹¹ 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]).

[18:27]  ¹² tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ¹³ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ¹⁴ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ¹⁵ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:27]  ¹⁶ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[37:23]  ¹⁷ tn Heb “from the Lord the steps of a man are established, and in his way he delights.” The second line qualifies the first. The man whose behavior is commendable in God’s sight is the one whose ways are established by God. Another option is that the second line refers to the godly man delighting in God’s “way,” namely the lifestyle which he prescribes for men. In this case one might translate, “The Lord grants success to the one who desires to obey his commands.”

[112:5]  ¹⁸ tn Heb “man.”

[112:5]  ¹⁹ tn Heb “he sustains his matters with justice.”

[12:2]  ²⁰ tn Heb “but he condemns”; the referent (the Lord) has been specified in the translation for clarity.

[12:2]  ²¹ tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mÿzimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”

[13:22]  ²² tn Heb “good.”

[13:22]  ²³ sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.

[13:22]  ²⁴ tn Heb “the children of children.”

[13:22]  ²⁵ sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).

[14:14]  ²⁶ tn Heb “a turning away of heart.” The genitive לֵב (lev, “heart”) functions as an attributive adjective: “a backslidden heart.” The term סוּג (sug) means “to move away; to move backwards; to depart; to backslide” (BDB 690 s.v. I סוּג). This individual is the one who backslides, that is, who departs from the path of righteousness.

[14:14]  ²⁷ tn Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.

[14:14]  ²⁸ tn The phrase “will be rewarded” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[12:35]  ²⁹ tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.

[12:35]  ³⁰ tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).

[12:35]  ³¹ sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).

[23:50]  ³² tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:50]  ³³ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[7:12]  ³⁴ tn Grk “And there was.”

[7:12]  ³⁵ tn Or “complaining.”

[7:12]  ³⁶ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ³⁷ tn Or “the crowd.”

[5:7]  ³⁸ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.