1 Timothy 6:14

6:14 to obey ¹  this command ²  without fault or failure until the appearing of our Lord Jesus Christ

1 Timothy 6:2

6:2 But those who have believing masters must not show them less respect ³  because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. ⁴ 

Summary of Timothy’s Duties

Teach them and exhort them about these things. ⁵ 

1 Timothy 4:8

4:8 For “physical exercise ⁶  has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come.”

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ⁷  of our great God and Savior, Jesus Christ. ⁸ 

Hebrews 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ⁹  to those who eagerly await him he will appear a second time, not to bear sin ¹⁰  but to bring salvation. ¹¹ 

Hebrews 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ¹²  in fact, had regulations for worship and its earthly sanctuary.

Hebrews 5:4

5:4 And no one assumes this honor ¹³  on his own initiative, ¹⁴  but only when called to it by God, ¹⁵  as in fact Aaron was.

Hebrews 5:1

5:1 For every high priest is taken from among the people ¹⁶  and appointed ¹⁷  to represent them before God, ¹⁸  to offer both gifts and sacrifices for sins.

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ¹⁹  house. ²⁰ 

[6:14]  ¹ tn The Greek word τηρέω (threw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[6:14]  ² tn Grk “the command.”

[6:2]  ³ tn Or “think the less of them”; Grk “despise them,” “look down on them.”

[6:2]  ⁴ tn Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).

[6:2]  ⁵ tn Grk “these things teach and exhort.”

[4:8]  ⁶ tn Grk “bodily training” (using the noun form of the verb “train” in v. 7b).

[2:13]  ⁷ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ⁸ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[9:28]  ⁹ sn An allusion to Isa 53:12.

[9:28]  ¹⁰ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ¹¹ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[9:1]  ¹² tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[5:4]  ¹³ sn Honor refers here to the honor of the high priesthood.

[5:4]  ¹⁴ tn Grk “by himself, on his own.”

[5:4]  ¹⁵ tn Grk “being called by God.”

[5:1]  ¹⁶ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ¹⁷ tn Grk “who is taken from among people is appointed.”

[5:1]  ¹⁸ tn Grk “appointed on behalf of people in reference to things relating to God.”

[3:2]  ¹⁹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ²⁰ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.