Amsal 14:2

14:2 The one who walks in his uprightness fears the Lord, ¹ 

but the one who is perverted in his ways ²  despises him.

Amsal 19:1

19:1 Better is a poor person who walks in his integrity ³ 

than one who is perverse in his speech ⁴  and is a fool. ⁵ 

Mazmur 15:2

15:2 Whoever lives a blameless life, ⁶ 

does what is right,

and speaks honestly. ⁷ 

Mazmur 26:1

Psalm 26 ⁸ 

By David.

26:1 Vindicate me, O Lord,

for I have integrity, ⁹ 

and I trust in the Lord without wavering.

Mazmur 26:11

26:11 But I have integrity! ¹⁰ 

Rescue me ¹¹  and have mercy on me!

Yesaya 33:15

33:15 The one who lives ¹²  uprightly ¹³ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ¹⁴ 

the one who does not plot violent crimes ¹⁵ 

and does not seek to harm others ¹⁶  –

Lukas 1:6

1:6 They ¹⁷  were both righteous in the sight of God, following ¹⁸  all the commandments and ordinances of the Lord blamelessly. ¹⁹ 

Lukas 1:2

1:2 like the accounts ²⁰  passed on ²¹  to us by those who were eyewitnesses and servants of the word ²²  from the beginning. ²³ 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ²⁴  in the saints’ ²⁵  inheritance in the light.

Titus 2:11-12

2:11 For the grace of God has appeared, bringing salvation to all people. ²⁶  2:12 It trains us ²⁷  to reject godless ways ²⁸  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

Titus 2:3

2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good.

Yohanes 1:3-4

1:3 All things were created ²⁹  by him, and apart from him not one thing was created ³⁰  that has been created. ³¹  1:4 In him was life, ³²  and the life was the light of mankind. ³³ 

[14:2]  ¹ tn Heb “fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive.

[14:2]  ² tn Heb “crooked of ways”; NRSV “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the Lord is uprightness; the evidence of those who despise him is the devious ways.

[19:1]  ³ sn People should follow honesty even if it leads to poverty (e.g., Prov 18:23; 19:22).

[19:1]  ⁴ tn Heb “lips.” The term “lips” is a metonymy for what one says with his lips. The expression “perverse in his lips” refers to speech that is morally perverted. Some medieval Hebrew mss, the Syriac, and Tg. Prov 19:1 have “his ways” rather than “his lips” (e.g., Prov 28:6); cf. NAB.

[19:1]  ⁵ tc The Syriac and Tg. Prov 19:1 read “rich” instead of MT “fool.” This makes tighter antithetical parallelism than MT and is followed by NAB. However, the MT makes sense as it stands; this is an example of metonymical parallelism. The MT reading is also supported by the LXX. The Hebrew construction uses וְהוּא (vÿhu’), “and he [is],” before “fool.” This may be rendered “one who is perverse while a fool” or “a fool at the same time.”

[15:2]  ⁶ tn Heb “one who walks blamelessly.”

[15:2]  ⁷ tn Heb “one who speaks truth in his heart”; or “one who speaks truth [that is] in his heart.” This apparently refers to formulating a truthful statement in one’s mind and then honestly revealing that statement in one’s speech.

[26:1]  ⁸ sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.

[26:1]  ⁹ tn Heb “for I in my integrity walk.”

[26:11]  ¹⁰ tn Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9-10.

[26:11]  ¹¹ tn Or “redeem me.”

[33:15]  ¹² tn Heb “walks” (so NASB, NIV).

[33:15]  ¹³ tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ¹⁴ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

[33:15]  ¹⁵ tn Heb “[who] shuts his ear from listening to bloodshed.”

[33:15]  ¹⁶ tn Heb “[who] closes his eyes from seeing evil.”

[1:6]  ¹⁷ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ¹⁸ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ¹⁹ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:2]  ²⁰ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ²¹ tn Or “delivered.”

[1:2]  ²² sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ²³ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:12]  ²⁴ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²⁵ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:11]  ²⁶ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ²⁷ 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]  ²⁸ tn Grk “ungodliness.”

[1:3]  ²⁹ tn Or “made”; Grk “came into existence.”

[1:3]  ³⁰ tn Or “made”; Grk “nothing came into existence.”

[1:3]  ³¹ tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (Ì^66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (Ì^75c C D L W^s 050* pc). NA²⁵ placed the phrase in v. 3; NA²⁶ moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.

[1:3]  tn Or “made”; Grk “that has come into existence.”

[1:4]  ³² tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)

[1:4]  sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.

[1:4]  ³³ tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).