Mazmur 125:4

125:4 Do good, O Lord, to those who are good,

to the morally upright! ¹ 

Matius 5:45

5:45 so that you may be like ²  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Markus 14:7

14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! ³ 

Lukas 6:9

6:9 Then ⁴  Jesus said to them, “I ask you, ⁵  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Lukas 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁶  Then ⁷  your reward will be great, and you will be sons ⁸  of the Most High, ⁹  because he is kind to ungrateful and evil people. ¹⁰ 

Roma 7:19

7:19 For I do not do the good I want, but I do the very evil I do not want!

Roma 7:21

7:21 So, I find the law that when I want to do good, evil is present with me.

Galatia 6:10

6:10 So then, ¹¹  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ¹² 

Galatia 6:1

Support One Another

6:1 Brothers and sisters, ¹³  if a person ¹⁴  is discovered in some sin, ¹⁵  you who are spiritual ¹⁶  restore such a person in a spirit of gentleness. ¹⁷  Pay close attention ¹⁸  to yourselves, so that you are not tempted too.

Titus 1:1

Salutation

1:1 From Paul, ¹⁹  a slave ²⁰  of God and apostle of Jesus Christ, to further the faith ²¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Ibrani 13:16

13:16 And do not neglect to do good and to share what you have, ²²  for God is pleased with such sacrifices.

Yakobus 4:17

4:17 So whoever knows what is good to do ²³  and does not do it is guilty of sin. ²⁴ 

Yakobus 4:3

4:3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.

Yohanes 1:11

1:11 He came to what was his own, ²⁵  but ²⁶  his own people ²⁷  did not receive him. ²⁸ 

[125:4]  ¹ tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).

[5:45]  ² tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.

[14:7]  ³ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[6:9]  ⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ⁵ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:35]  ⁶ tn Or “in return.”

[6:35]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ⁸ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ⁹ sn That is, “sons of God.”

[6:35]  ¹⁰ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:10]  ¹¹ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.

[6:10]  ¹² tn Grk “to those who are members of the family of [the] faith.”

[6:1]  ¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ¹⁴ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ¹⁵ tn Or “some transgression” (L&N 88.297).

[6:1]  ¹⁶ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ¹⁷ tn Or “with a gentle spirit” or “gently.”

[6:1]  ¹⁸ tn Grk “taking careful notice.”

[1:1]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[13:16]  ²² tn Grk “neglect doing good and fellowship.”

[4:17]  ²³ tn Or “knows how to do what is good.”

[4:17]  ²⁴ tn Grk “to him it is sin.”

[1:11]  ²⁵ tn Grk “to his own things.”

[1:11]  ²⁶ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ²⁷ tn “People” is not in the Greek text but is implied.

[1:11]  ²⁸ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.