1 Timotius 1:10

1:10 sexually immoral people, practicing homosexuals, ¹  kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching.

1 Timotius 4:16

4:16 Be conscientious about how you live and what you teach. ²  Persevere in this, because by doing so you will save both yourself and those who listen to you.

1 Timotius 6:3

6:3 If someone spreads false teachings ³  and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness,

Mazmur 19:7

19:7 The law of the Lord is perfect

and preserves one’s life. ⁴ 

The rules set down by the Lord ⁵  are reliable ⁶ 

and impart wisdom to the inexperienced. ⁷ 

Amsal 4:2

4:2 Because I give ⁸  you good instruction, ⁹ 

do not forsake my teaching.

Yohanes 7:16-17

7:16 So Jesus replied, ¹⁰  “My teaching is not from me, but from the one who sent me. ¹¹  7:17 If anyone wants to do God’s will, ¹²  he will know about my teaching, whether it is from God or whether I speak from my own authority. ¹³ 

Yohanes 7:2

7:2 Now the Jewish feast of Tabernacles ¹⁴  was near. ¹⁵ 

Titus 1:3

1:3 But now in his own time ¹⁶  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁷  sound teaching.

Titus 2:7-10

2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ¹⁸  because he has nothing evil to say about us. 2:9 Slaves ¹⁹  are to be subject to their own masters in everything, ²⁰  to do what is wanted and not talk back, 2:10 not pilfering, but showing all good faith, ²¹  in order to bring credit to ²²  the teaching of God our Savior in everything.

Titus 2:2

2:2 Older men are to be temperate, dignified, self-controlled, ²³  sound in faith, in love, and in endurance. ²⁴ 

Yohanes 1:9

1:9 The true light, who gives light to everyone, ²⁵  was coming into the world. ²⁶ 

[1:10]  ¹ tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.

[4:16]  ² tn Grk “about yourself and your teaching.”

[6:3]  ³ tn Grk “teaches other doctrines,” (different from apostolic teaching, cf. 1 Tim 1:3).

[19:7]  ⁴ tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.

[19:7]  ⁵ tn Traditionally, “the testimony of the Lord.” The noun עֵדוּת (’edut) refers here to the demands of God’s covenant law.

[19:7]  ⁶ tn God’s covenant contains a clear, reliable witness to his moral character and demands.

[19:7]  ⁷ tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.

[4:2]  ⁸ tn The perfect tense has the nuance of instantaneous perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do.

[4:2]  ⁹ tn The word לֶקַח (leqakh, “instruction”) can be subjective (instruction acquired) or objective (the thing being taught). The latter fits best here.

[7:16]  ¹⁰ tn Grk “So Jesus answered and said to them.”

[7:16]  ¹¹ tn The phrase “the one who sent me” refers to God.

[7:17]  ¹² tn Grk “his will.”

[7:17]  ¹³ tn Grk “or whether I speak from myself.”

[7:2]  ¹⁴ tn Or “feast of the Tents” (the feast where people lived in tents or shelters, which was celebrated in the autumn after harvest). John’s use of σκηνοπηγία (skhnophgia) for the feast of Tabernacles constitutes the only use of this term in the New Testament.

[7:2]  ¹⁵ sn Since the present verse places these incidents at the feast of Tabernacles (a.d. 29 or 32, depending on whether one dates the crucifixion in a.d. 30 or 33) there would have been a 6-month interval during which no events are recorded. The author is obviously selective in his approach; he is not recording an exhaustive history (as he will later tell the reader in John 21:25). After healing the paralytic on the Sabbath in Jerusalem (John 5:1-47), Jesus withdrew again to Galilee because of mounting opposition. In Galilee the feeding of the 5,000 took place, which marked the end of the Galilean ministry for all practical purposes. John 7:1-9 thus marks Jesus’ final departure from Galilee.

[1:3]  ¹⁶ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[2:1]  ¹⁷ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:8]  ¹⁸ tn Or “put to shame.”

[2:9]  ¹⁹ tn See the note on the word “slave” in 1:1.

[2:9]  ²⁰ tn Or “to be subject to their own masters, to do what is wanted in everything.”

[2:10]  ²¹ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ²² tn Or “adorn,” “show the beauty of.”

[2:2]  ²³ tn Or “sensible.”

[2:2]  ²⁴ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

[1:9]  ²⁵ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ²⁶ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.