15:26 The Lord abhors 1 the plans 2 of the wicked, 3
but pleasant words 4 are pure. 5
30:12 There is a generation who are pure in their own eyes
and yet are not washed 6 from their filthiness. 7
5:8 “Blessed are the pure in heart, for they will see God.
12:33 “Make a tree good and its fruit will be good, or make a tree bad 8 and its fruit will be bad, for a tree is known by its fruit.
3:1 Remind them to be subject to rulers and 14 authorities, to be obedient, to be ready for every good work.
1:1 From Paul, 15 a slave 16 of God and apostle of Jesus Christ, to further the faith 17 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
1:1 From Paul, 18 a slave 19 of God and apostle of Jesus Christ, to further the faith 20 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
1:1 From Paul, 21 a slave 22 of God and apostle of Jesus Christ, to further the faith 23 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
2:1 But as for you, communicate the behavior that goes with 24 sound teaching.
1 tn Heb “an abomination of the
2 tn The noun מַחְשְׁבוֹת (makhshÿvot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).
3 tn The word רַע (“evil; wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise – “wicked plans.”
4 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the
5 tc The MT simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.”
6 tn The verb רָחַץ (rakhats) means “to wash; to wash off; to wash away; to bathe.” It is used of physical washing, ceremonial washings, and hence figuratively of removing sin and guilt through confession (e.g., Isa 1:16). Here the form is the Pual perfect (unless it is a rare old Qal passive, since there is no Piel and no apparent change of meaning from the Qal).
7 sn Filthiness often refers to physical uncleanness, but here it refers to moral defilement. Zech 3:3-4 uses it metaphorically as well for the sin of the nation (e.g., Isa 36:12).
8 tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).
9 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
10 tn Or “purifying.”
11 tn Grk “who” (as a continuation of the previous clause).
12 tn Or “a people who are his very own.”
13 tn Grk “for good works.”
14 tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
15 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
16 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.
17 tn Grk “for the faith,” possibly, “in accordance with the faith.”
18 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
19 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.
20 tn Grk “for the faith,” possibly, “in accordance with the faith.”
21 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
22 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.
23 tn Grk “for the faith,” possibly, “in accordance with the faith.”
24 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).