2 Timotius 1:14

1:14 Protect that good thing ¹  entrusted to you, through the Holy Spirit who lives within us.

Amsal 23:23

23:23 Acquire ²  truth and do not sell it –

wisdom, and discipline, and understanding.

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ³  the word, cling to it ⁴  with an honest and good ⁵  heart, and bear fruit with steadfast endurance. ⁶ 

Lukas 11:28

11:28 But he replied, ⁷  “Blessed rather are those who hear the word of God and obey ⁸  it!”

Yohanes 17:6

Jesus Prays for the Disciples

17:6 “I have revealed ⁹  your name to the men ¹⁰  you gave me out of the world. They belonged to you, ¹¹  and you gave them to me, and they have obeyed ¹²  your word.

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ¹³  to heaven ¹⁴  and said, “Father, the time ¹⁵  has come. Glorify your Son, so that your ¹⁶  Son may glorify you –

Titus 1:1

Salutation

1:1 From Paul, ¹⁷  a slave ¹⁸  of God and apostle of Jesus Christ, to further the faith ¹⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Wahyu 3:8

3:8 ‘I know your deeds. (Look! I have put ²⁰  in front of you an open door that no one can shut.) ²¹  I know ²²  that you have little strength, ²³  but ²⁴  you have obeyed ²⁵  my word and have not denied my name.

Wahyu 3:10

3:10 Because you have kept ²⁶  my admonition ²⁷  to endure steadfastly, ²⁸  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

[1:14]  ¹ sn That good thing (Grk “the good deposit”) refers to the truth of the gospel committed to Timothy (cf. 1 Tim 6:20).

[23:23]  ² tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”

[23:23]  sn The sixteenth saying is an instruction to buy/acquire the kind of life that pleases God and brings joy to parents. “Getting truth” would mean getting training in the truth, and getting wisdom and understanding would mean developing the perception and practical knowledge of the truth.

[8:15]  ³ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁴ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ⁵ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ⁶ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[11:28]  ⁷ tn Grk “said.”

[11:28]  ⁸ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[17:6]  ⁹ tn Or “made known,” “disclosed.”

[17:6]  ¹⁰ tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  ¹¹ tn Grk “Yours they were.”

[17:6]  ¹² tn Or “have kept.”

[17:1]  ¹³ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ¹⁴ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ¹⁵ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ¹⁶ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[1:1]  ¹⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁸ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[3:8]  ²⁰ tn Grk “I have given.”

[3:8]  ²¹ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows.

[3:8]  ²² tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ²³ tn Or “little power.”

[3:8]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ²⁵ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

[3:10]  ²⁶ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ²⁷ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ²⁸ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).