Mazmur 19:7

19:7 The law of the Lord is perfect

and preserves one’s life. ¹ 

The rules set down by the Lord ²  are reliable ³ 

and impart wisdom to the inexperienced. ⁴ 

Yesaya 8:20

8:20 Then you must recall the Lord’s instructions and the prophetic testimony of what would happen. ⁵  Certainly they say such things because their minds are spiritually darkened. ⁶ 

Yohanes 15:27

15:27 and you also will testify, because you have been with me from the beginning.

Yohanes 19:35

19:35 And the person who saw it ⁷  has testified (and his testimony is true, and he ⁸  knows that he is telling the truth), ⁹  so that you also may believe.

Efesus 4:17

Live in Holiness

4:17 So I say this, and insist ¹⁰  in the Lord, that you no longer live as the Gentiles do, in the futility ¹¹  of their thinking. ¹² 

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ¹³  urge you to live ¹⁴  worthily of the calling with which you have been called, ¹⁵ 

Titus 2:6

2:6 Encourage younger men likewise to be self-controlled, ¹⁶ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁷  sound teaching.

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ¹⁸  but the water that I will give him will become in him a fountain ¹⁹  of water springing up ²⁰  to eternal life.”

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ²¹  knew that the Pharisees ²²  had heard that he ²³  was winning ²⁴  and baptizing more disciples than John

Yohanes 5:11-12

5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ²⁵  and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ²⁶  and walk’?” ²⁷ 

Wahyu 1:2

1:2 who then ²⁸  testified to everything that he saw concerning the word of God and the testimony about ²⁹  Jesus Christ.

Wahyu 12:11

12:11 But ³⁰  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ³¹  so much that they were afraid to die.

Wahyu 19:10

19:10 So ³²  I threw myself down ³³  at his feet to worship him, but ³⁴  he said, “Do not do this! ³⁵  I am only ³⁶  a fellow servant ³⁷  with you and your brothers ³⁸  who hold to the testimony about ³⁹  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[19:7]  ¹ tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.

[19:7]  ² tn Traditionally, “the testimony of the Lord.” The noun עֵדוּת (’edut) refers here to the demands of God’s covenant law.

[19:7]  ³ tn God’s covenant contains a clear, reliable witness to his moral character and demands.

[19:7]  ⁴ tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.

[8:20]  ⁵ tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.

[8:20]  ⁶ tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).

[19:35]  ⁷ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[19:35]  ⁸ tn Grk “and that one.”

[19:35]  ⁹ sn A parenthetical note by the author.

[4:17]  ¹⁰ tn On the translation of μαρτύρομαι (marturomai) as “insist” see BDAG 619 s.v. 2.

[4:17]  ¹¹ tn On the translation of ματαιότης (mataioth") as “futility” see BDAG 621 s.v.

[4:17]  ¹² tn Or “thoughts,” “mind.”

[4:1]  ¹³ tn Grk “prisoner in the Lord.”

[4:1]  ¹⁴ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ¹⁵ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[2:6]  ¹⁶ tn Or “sensible.”

[2:1]  ¹⁷ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[4:14]  ¹⁸ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ¹⁹ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ²⁰ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[4:1]  ²¹ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ²² sn See the note on Pharisees in 1:24.

[4:1]  ²³ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ²⁴ tn Grk “was making.”

[5:11]  ²⁵ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:12]  ²⁶ tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  ²⁷ tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

[1:2]  ²⁸ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ²⁹ tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[12:11]  ³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ³¹ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[19:10]  ³² tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ³³ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ³⁵ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ³⁶ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ³⁷ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ³⁸ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ³⁹ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”