1 Tesalonika 4:2

4:2 For you know what commands we gave you through the Lord Jesus.

Efesus 4:20

4:20 But you did not learn about Christ like this,

Efesus 4:2

4:2 with all humility and gentleness, ¹  with patience, bearing with ²  one another in love,

Efesus 2:1

New Life Individually

2:1 And although you were ³  dead ⁴  in your transgressions and sins,

Efesus 2:1

New Life Individually

2:1 And although you were ⁵  dead ⁶  in your transgressions and sins,

Titus 1:1

Salutation

1:1 From Paul, ⁷  a slave ⁸  of God and apostle of Jesus Christ, to further the faith ⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:13-14

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths ¹⁰  and commands of people who reject the truth.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹¹ 

Titus 1:1

Salutation

1:1 From Paul, ¹²  a slave ¹³  of God and apostle of Jesus Christ, to further the faith ¹⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[4:2]  ¹ 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]  ² tn Or “putting up with”; or “forbearing.”

[2:1]  ³ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁴ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:1]  ⁵ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁶ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[1:1]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:14]  ¹⁰ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[1:2]  ¹¹ tn Grk “before eternal ages.”

[1:1]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”