Mazmur 15:2

15:2 Whoever lives a blameless life, ¹ 

does what is right,

and speaks honestly. ² 

Mazmur 15:1

Psalm 15 ³ 

A psalm of David.

15:1 Lord, who may be a guest in your home? ⁴ 

Who may live on your holy hill? ⁵ 

1 Korintus 1:8

1:8 He ⁶  will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ.

1 Korintus 2:15

2:15 The one who is spiritual discerns ⁷  all things, yet he himself is understood ⁸  by no one.

1 Korintus 2:1

2:1 When I came ⁹  to you, brothers and sisters, ¹⁰  I did not come with superior eloquence or wisdom as I proclaimed the testimony ¹¹  of God.

1 Tesalonika 5:23

Conclusion

5:23 Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.

1 Tesalonika 5:1

The Day of the Lord

5:1 Now on the topic of times and seasons, ¹²  brothers and sisters, ¹³  you have no need for anything to be written to you.

1 Timotius 6:14

6:14 to obey ¹⁴  this command ¹⁵  without fault or failure until the appearing of our Lord Jesus Christ

1 Timotius 6:2

6:2 But those who have believing masters must not show them less respect ¹⁶  because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. ¹⁷ 

Summary of Timothy’s Duties

Teach them and exhort them about these things. ¹⁸ 

1 Petrus 3:14

3:14 But in fact, if you happen to suffer ¹⁹  for doing what is right, ²⁰  you are blessed. But do not be terrified of them ²¹  or be shaken. ²² 

[15:2]  ¹ tn Heb “one who walks blamelessly.”

[15:2]  ² 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.

[15:1]  ³ sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.

[15:1]  ⁴ tn Heb “Who may live as a resident alien in your tent?”

[15:1]  ⁵ sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.

[1:8]  ⁶ tn Grk “who,” referring to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:15]  ⁷ tn Or “evaluates.”

[2:15]  ⁸ tn Or “is evaluated” (i.e., “is subject to evaluation”); Grk “he himself is discerned,” that is, the person without the Spirit does not understand the person with the Spirit, particularly in relation to the life of faith.

[2:1]  ⁹ tn Grk “and I, when I came.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, κἀγώ (kagw) has not been translated here.

[2:1]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[2:1]  ¹¹ tc ‡ A few important mss (Ì^46vid א* A C pc as well as some versions and fathers) read μυστήριον (musthrion, “mystery”) instead of μαρτύριον (marturion, “testimony”). But the latter has wider ms support (א² B D F G Ψ 33 1739 1881 Ï and some versions), though not quite as impressive. μαρτύριον may have been changed by scribes in anticipation of Paul’s words in 2:7, or conversely, μυστήριον may have been changed to conform to 1:6. Transcriptionally, since “the mystery of God/Christ” is a well-worn expression in the corpus Paulinum (1 Cor 2:7; 4:1; Eph 3:4; Col 2:2; 4:3), while “testimony of Christ” occurs in Paul only once (1 Cor 1:6, though “testimony of the Lord” appears in 2 Tim 1:8), and “testimony of God” never, it is likely that scribes changed the text to the more usual expression. A decision is difficult in this instance, but a slight preference should be given to μαρτύριον.

[5:1]  ¹² tn Grk “concerning the times and the seasons,” a reference to future periods of eschatological fulfillment (cf. Acts 1:7).

[5:1]  ¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[6:14]  ¹⁴ tn The Greek word τηρέω (threw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[6:14]  ¹⁵ tn Grk “the command.”

[6:14]  sn The command refers to the duties laid upon Timothy for his ministry in Ephesus (1 Tim 1:3-20; 6:2c-5).

[6:2]  ¹⁶ tn Or “think the less of them”; Grk “despise them,” “look down on them.”

[6:2]  ¹⁷ tn Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).

[6:2]  ¹⁸ tn Grk “these things teach and exhort.”

[3:14]  ¹⁹ sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19).

[3:14]  ²⁰ tn Grk “because of righteousness.”

[3:14]  ²¹ tn Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).

[3:14]  ²² sn A quotation from Isa 8:12.