1 Timothy 5:14

5:14 So I want younger women to marry, raise children, and manage a household, in order to give the adversary no opportunity to vilify us. ¹ 

1 Timothy 5:20

5:20 Those guilty of sin ²  must be rebuked ³  before all, ⁴  as a warning to the rest. ⁵ 

Titus 2:10

2:10 not pilfering, but showing all good faith, ⁶  in order to bring credit to ⁷  the teaching of God our Savior in everything.

Titus 2:15

2:15 So communicate these things with the sort of exhortation or rebuke ⁸  that carries full authority. ⁹  Don’t let anyone look down ¹⁰  on you.

Revelation 3:9

3:9 Listen! ¹¹  I am going to make those people from the synagogue ¹²  of Satan – who say they are Jews yet ¹³  are not, but are lying – Look, I will make ¹⁴  them come and bow down ¹⁵  at your feet and acknowledge ¹⁶  that I have loved you.

[5:14]  ¹ tn Grk “for the sake of reviling.”

[5:20]  ² sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.

[5:20]  ³ tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.

[5:20]  ⁴ tn “Before all” probably refers to the whole congregation, not just all the elders; “the rest” is more likely to denote the remaining elders.

[5:20]  ⁵ tn Grk “that the rest may have fear.”

[2:10]  ⁶ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ⁷ tn Or “adorn,” “show the beauty of.”

[2:15]  ⁸ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:15]  ⁹ tn Grk “speak these things and exhort and rebuke with all authority.”

[2:15]  ¹⁰ tn Or “let anyone despise you”; or “let anyone disregard you.”

[3:9]  ¹¹ tn Grk “behold” (L&N 91.13).

[3:9]  ¹² sn See the note on synagogue in 2:9.

[3:9]  ¹³ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁴ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ¹⁵ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁶ tn Or “and know,” “and recognize.”