Mazmur 50:18

50:18 When you see a thief, you join him; ¹ 

you associate with men who are unfaithful to their wives. ² 

Matius 23:30

23:30 And you say, ‘If we had lived in the days of our ancestors, ³  we would not have participated with them in shedding the blood of the prophets.’

Matius 23:1

Seven Woes

23:1 Then Jesus said to the crowds and to his disciples,

Titus 1:1-2

Salutation

1:1 From Paul, ⁴  a slave ⁵  of God and apostle of Jesus Christ, to further the faith ⁶  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. ⁷ 

Yohanes 1:11

1:11 He came to what was his own, ⁸  but ⁹  his own people ¹⁰  did not receive him. ¹¹ 

[50:18]  ¹ tn Heb “you run with him.”

[50:18]  ² tn Heb “and with adulterers [is] your portion.”

[23:30]  ³ tn Grk “fathers” (so also in v. 32).

[1:1]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁷ tn Grk “before eternal ages.”

[1:11]  ⁸ tn Grk “to his own things.”

[1:11]  ⁹ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ¹⁰ tn “People” is not in the Greek text but is implied.

[1:11]  ¹¹ 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.