Ulangan 5:1

The Opening Exhortation

5:1 Then Moses called all the people of Israel together and said to them: ¹  “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them!

Ulangan 5:32

5:32 Be careful, therefore, to do exactly what the Lord your God has commanded you; do not turn right or left!

Mazmur 105:45

105:45 so that they might keep his commands

and obey ²  his laws.

Praise the Lord!

Yehezkiel 36:27

36:27 I will put my Spirit within you; ³  I will take the initiative and you will obey my statutes ⁴  and carefully observe my regulations. ⁵ 

Yohanes 15:14

15:14 You are my friends ⁶  if you do what I command you.

Titus 2:11-14

2:11 For the grace of God has appeared, bringing salvation to all people. ⁷  2:12 It trains us ⁸  to reject godless ways ⁹  and worldly desires and to live self-controlled, upright, and godly lives in the present age, 2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ¹⁰  of our great God and Savior, Jesus Christ. ¹¹  2:14 He ¹²  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ¹³  who are eager to do good. ¹⁴ 

[5:1]  ¹ tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”

[105:45]  ² tn Heb “guard.”

[36:27]  ³ tn Or “in the midst of you.” The word “you” is plural.

[36:27]  ⁴ tn Heb “and I will do that which in my statutes you will walk.” The awkward syntax (verb “to do, act” + accusative sign + relative clause + prepositional phrase + second person verb) is unique, though Eccl 3:14 contains a similar construction. In the last line of that verse we read that “God acts so that (relative pronoun) they fear before him.” However, unlike Ezek 36:27, the statement has no accusative sign before the relative pronoun.

[36:27]  ⁵ tn Heb “and my laws you will guard and you will do them.” Jer 31:31-34 is parallel to this passage.

[15:14]  ⁶ sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).

[2:11]  ⁷ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ⁸ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ⁹ tn Grk “ungodliness.”

[2:13]  ¹⁰ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ¹¹ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[2:14]  ¹² tn Grk “who” (as a continuation of the previous clause).

[2:14]  ¹³ tn Or “a people who are his very own.”

[2:14]  ¹⁴ tn Grk “for good works.”