Amsal 10:30

10:30 The righteous will never be moved,

but the wicked will not inhabit the land. ¹ 

Mazmur 15:5

15:5 He does not charge interest when he lends his money. ² 

He does not take bribes to testify against the innocent. ³ 

The one who lives like this ⁴  will never be upended.

Matius 7:24-25

Hearing and Doing

7:24 “Everyone ⁵  who hears these words of mine and does them is like ⁶  a wise man ⁷  who built his house on rock. 7:25 The rain fell, the flood ⁸  came, and the winds beat against that house, but it did not collapse because it had been founded on rock.

Matius 16:18

16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades ⁹  will not overpower it.

Efesus 2:20

2:20 because you have been built ¹⁰  on the foundation of the apostles and prophets, ¹¹  with Christ Jesus himself as ¹²  the cornerstone. ¹³ 

Efesus 2:1

New Life Individually

2:1 And although you were ¹⁴  dead ¹⁵  in your transgressions and sins,

Titus 1:1-2

Salutation

1:1 From Paul, ¹⁶  a slave ¹⁷  of God and apostle of Jesus Christ, to further the faith ¹⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁹ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²⁰  sound teaching.

[10:30]  ¹ sn This proverb concerns the enjoyment of covenant blessings – dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there – they will be exiled.

[15:5]  ² sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.

[15:5]  ³ tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.

[15:5]  ⁴ tn Heb “does these things.”

[7:24]  ⁵ tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.

[7:24]  ⁶ tn Grk “will be like.” The same phrase occurs in v. 26.

[7:24]  ⁷ tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.

[7:25]  ⁸ tn Grk “the rivers.”

[16:18]  ⁹ tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).

[16:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.

[2:20]  ¹⁰ tn Grk “having been built.”

[2:20]  ¹¹ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ¹² tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ¹³ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[2:1]  ¹⁴ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ¹⁹ tn Grk “before eternal ages.”

[2:1]  ²⁰ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).