Luke 12:42

12:42 The Lord replied, ¹  “Who then is the faithful and wise manager, ²  whom the master puts in charge of his household servants, ³  to give them their allowance of food at the proper time?

Ecclesiastes 11:9-10

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, ⁴ 

and let your heart cheer you in the days of your youth.

Follow the impulses ⁵  of your heart and the desires ⁶  of your eyes,

but know that God will judge your motives and actions. ⁷ 

11:10 Banish ⁸  emotional stress ⁹  from your mind. ¹⁰ 

and put away pain ¹¹  from your body; ¹² 

for youth ¹³  and the prime of life ¹⁴  are fleeting. ¹⁵ 

Ecclesiastes 12:14

12:14 For God will evaluate every deed, ¹⁶ 

including every secret thing, whether good or evil.

Matthew 12:36

12:36 I ¹⁷  tell you that on the day of judgment, people will give an account for every worthless word they speak.

Romans 14:12

14:12 Therefore, each of us will give an account of himself to God. ¹⁸ 

Romans 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ¹⁹ 

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 4:5

4:5 Conduct yourselves ²⁰  with wisdom toward outsiders, making the most of the opportunities.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 1:10

1:10 so that you may live ²¹  worthily of the Lord and please him in all respects ²²  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:1

Salutation

1:1 From Paul, ²³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:5

4:5 Conduct yourselves ²⁴  with wisdom toward outsiders, making the most of the opportunities.

Colossians 4:10

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 4:14

4:14 Our dear friend Luke the physician and Demas greet you.

Revelation 20:12

20:12 And I saw the dead, the great and the small, standing before the throne. Then ²⁵  books were opened, and another book was opened – the book of life. ²⁶  So ²⁷  the dead were judged by what was written in the books, according to their deeds. ²⁸ 

[12:42]  ¹ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ² tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ³ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[11:9]  ⁴ tn Heb “in your youth”; or “in your childhood.”

[11:9]  ⁵ tn Heb “walk in the ways of your heart.”

[11:9]  ⁶ tn Heb “the sight.”

[11:9]  ⁷ tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.

[11:10]  ⁸ tn The verb סוּר (sur, “to remove”) normally depicts a concrete action of removing a physical object from someone’s presence (HALOT 748 s.v. סור 1). Here, it is used figuratively (hypocatastasis) of the emotional/psychological action of banishing unnecessary emotional stress from one’s mind. The Hiphil usage means “to remove; to abolish; to keep away; to turn away; to push aside” (HALOT 748 s.v. 1). The English versions render this term in a variety of ways, none of which is very poetic: “remove” (KJV, RSV, ASV, NASB); “turn aside” (YLT); “ward off” (NAB); and “banish” (NEB, MLB, NIV, NRSV, NJPS, Moffatt).

[11:10]  ⁹ tn The root “vexation” (כַּעַס, ka’as) has a broad range of meanings: “anger” (Deut 4:25; 9:18), “irritation” (Deut 32:21), “offend” (2 Kgs 23:26; Neh 3:37), “vexation” or “frustration” (Ezek 20:28), “grief” (1 Sam 1:6), and “worry” (Ps 112:10; Eccl 7:9); cf. HALOT 491 s.v. כַּעַס. Here, it refers in general to unnecessary emotional stress and anxiety that can deprive a person of the legitimate enjoyment of life and its temporal benefits.

[11:10]  ¹⁰ tn Heb “your heart.”

[11:10]  ¹¹ tn In light of the parallelism, רָעָה (ra’ah) does not refer to ethical evil, but to physical injury, pain, deprivation or suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 12:1; Jer 2:27; Lam 3:38); see HALOT 1263 s.v. רָעָה 4.b; BDB 949 s.v. רָעָה 2. This sense is best captured as “pain” (NASB, RSV, NRSV, MLB, Moffatt) or “the troubles [of your body]” (NEB, NIV), rather than “evil” (KJV, ASV, YLT, Douay) or “sorrow” (NJPS).

[11:10]  ¹² tn Heb “your flesh.”

[11:10]  ¹³ tn Or “childhood.”

[11:10]  ¹⁴ tn Or “youth”; Heb “black hair” or “the dawn [of life].” The feminine noun הַשַּׁחֲרוּת (hashakharut) is a hapax legomenon, occurring only here. There is debate whether it is from שָׁחֹר (shakhor) which means “black” (i.e. black hair, e.g., Lev 13:31, 37; Song 5:11; HALOT 1465 s.v. שׁחר; BDB 1007 s.v. שָׁחֹר and שָׁחַר) or שַׁחַר (shakhar) which means “dawn” (e.g., Gen 19:15; Job 3:9; Song 6:10; HALOT 1466–67 s.v. שָׁחַר). If this term is from שָׁחֹר it is used in contrast to gray hair that characterizes old age (e.g., Prov 16:31; 20:29). This would be a figure (metonymy of association) for youthfulness. On the other hand, if the term is from שַׁחַר it connotes the “dawn of life” or “prime of life.” This would be a figure (hypocatastasis) for youthfulness. In either case, the term is a figure for “youth” or “prime of life,” as the parallel term הַיַּלְדוּת (hayyaldut, “youth” or “childhood”) indicates. The term is rendered variously in the English versions: “black hair” (NJPS); “the dawn of youth” (NAB); “the dawn of life” (ASV, MLB, RSV, NRSV); “the prime of life” (NEB, NASB); “vigor” (NIV); “youth” (KJV); and “manhood” (Moffatt). The plural forms of הַשַּׁחֲרוּת and הַיַּלְדוּת are examples of the plural of state or condition that a person experiences for a temporary period of time, e.g., זְקֻנִים (zÿqunim, “old age”); נְעוּרִים (nÿ’urim, “youth”); and עֲלוּמִים (’alumim, “youthfulness”); see IBHS 121 §7.4.2b.

[11:10]  ¹⁵ tn The term הֶבֶל (hevel, “vanity”) often connotes the temporal idea “fleeting” (e.g., Prov 31:30; Eccl 3:19; 6:12; 7:15; 9:9). This nuance is suggested here by the collocation of “youth” (הַיַּלְדוּת, hayyaldut) and “the prime of life” (הַשַּׁחֲרוּת, hashakharut).

[12:14]  ¹⁶ tn Heb “will bring every deed into judgment.”

[12:36]  ¹⁷ tn Here δέ (de) has not been translated.

[14:12]  ¹⁸ tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.

[14:1]  ¹⁹ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[4:5]  ²⁰ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[1:10]  ²¹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²² tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:1]  ²³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:5]  ²⁴ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[20:12]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ²⁶ tn Grk “another book was opened, which is of life.”

[20:12]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ²⁸ tn Grk “from the things written in the books according to their works.”