2 Timotius 4:1

Charge to Timothy Repeated

4:1 I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom:

Efesus 4:17

Live in Holiness

4:17 So I say this, and insist ¹  in the Lord, that you no longer live as the Gentiles do, in the futility ²  of their thinking. ³ 

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ⁴  urge you to live ⁵  worthily of the calling with which you have been called, ⁶ 

Efesus 4:1-2

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ⁷  urge you to live ⁸  worthily of the calling with which you have been called, ⁹  4:2 with all humility and gentleness, ¹⁰  with patience, bearing with ¹¹  one another in love,

Efesus 3:6

3:6 namely, that through the gospel ¹²  the Gentiles are fellow heirs, fellow members ¹³  of the body, and fellow partakers of the promise in Christ Jesus.

Efesus 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ¹⁴  for the sake of you Gentiles –

Titus 1:1

Salutation

1:1 From Paul, ¹⁵  a slave ¹⁶  of God and apostle of Jesus Christ, to further the faith ¹⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

[4:17]  ¹ tn On the translation of μαρτύρομαι (marturomai) as “insist” see BDAG 619 s.v. 2.

[4:17]  ² tn On the translation of ματαιότης (mataioth") as “futility” see BDAG 621 s.v.

[4:17]  ³ tn Or “thoughts,” “mind.”

[4:1]  ⁴ tn Grk “prisoner in the Lord.”

[4:1]  ⁵ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁶ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[4:1]  ⁷ tn Grk “prisoner in the Lord.”

[4:1]  ⁸ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁹ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[4:2]  ¹⁰ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ¹¹ tn Or “putting up with”; or “forbearing.”

[3:6]  ¹² sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

[3:6]  ¹³ tn Grk “and fellow members.”

[3:1]  ¹⁴ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[1:1]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”