Deuteronomy 5:14-15

5:14 but the seventh day is the Sabbath ¹  of the Lord your God. On that day you must not do any work, you, your son, your daughter, your male slave, your female slave, your ox, your donkey, any other animal, or the foreigner who lives with you, ²  so that your male and female slaves, like yourself, may have rest. 5:15 Recall that you were slaves in the land of Egypt and that the Lord your God brought you out of there by strength and power. ³  That is why the Lord your God has commanded you to observe ⁴  the Sabbath day.

Deuteronomy 16:12

16:12 Furthermore, remember that you were a slave in Egypt, and so be careful to observe these statutes.

Exodus 20:2

20:2 “I, ⁵  the Lord, am your God, ⁶  who brought you ⁷  from the land of Egypt, from the house of slavery. ⁸ 

Isaiah 51:1

There is Hope for the Future

51:1 “Listen to me, you who pursue godliness, ⁹ 

who seek the Lord!

Look at the rock from which you were chiseled,

at the quarry ¹⁰  from which you were dug! ¹¹ 

Matthew 6:14-15

6:14 “For if you forgive others ¹²  their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.

Matthew 18:32-33

18:32 Then his lord called the first slave ¹³  and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’

Ephesians 1:7

1:7 In him ¹⁴  we have redemption through his blood, ¹⁵  the forgiveness of our trespasses, according to the riches of his grace

Ephesians 2:12

2:12 that you were at that time without the Messiah, ¹⁶  alienated from the citizenship of Israel and strangers to the covenants of promise, ¹⁷  having no hope and without God in the world.

Ephesians 4:32--5:2

4:32 Instead, ¹⁸  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ¹⁹ 

Live in Love

5:1 Therefore, be ²⁰  imitators of God as dearly loved children 5:2 and live ²¹  in love, just as Christ also loved us ²²  and gave himself for us, a sacrificial and fragrant offering ²³  to God.

Titus 2:14

2:14 He ²⁴  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ²⁵  who are eager to do good. ²⁶ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²⁷  sound teaching.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ²⁸  authorities, to be obedient, to be ready for every good work.

Titus 1:9-11

1:9 He must hold firmly to the faithful message as it has been taught, ²⁹  so that he will be able to give exhortation in such healthy teaching ³⁰  and correct those who speak against it.

1:10 For there are many ³¹  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ³²  1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

[5:14]  ¹ tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hashÿvi’i) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).

[5:14]  ² tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”

[5:15]  ³ tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”

[5:15]  ⁴ tn Or “keep” (so KJV, NRSV).

[20:2]  ⁵ sn The revelation of Yahweh here begins with the personal pronoun. “I” – a person, a living personality, not an object or a mere thought. This enabled him to address “you” – Israel, and all his people, making the binding stipulations for them to conform to his will (B. Jacob, Exodus, 544).

[20:2]  ⁶ tn Most English translations have “I am Yahweh your God.” But the preceding chapters have again and again demonstrated how he made himself known to them. Now, the emphasis is on “I am your God” – and what that would mean in their lives.

[20:2]  ⁷ tn The suffix on the verb is second masculine singular. It is this person that will be used throughout the commandments for the whole nation. God addresses them all as his people, but he addresses them individually for their obedience. The masculine form is not, thereby, intended to exclude women.

[20:2]  ⁸ tn Heb “the house of slaves” meaning “the land of slavery.”

[51:1]  ⁹ tn Or “righteousness” (KJV, NASB, NIV, NRSV); NAB “justice”; NLT “hope for deliverance.”

[51:1]  ¹⁰ tn Heb “the excavation of the hole.”

[51:1]  ¹¹ sn The “rock” and “quarry” refer here to Abraham and Sarah, the progenitors of the nation.

[6:14]  ¹² tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[18:32]  ¹³ tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.

[1:7]  ¹⁴ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ¹⁵ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[2:12]  ¹⁶ tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

[2:12]  ¹⁷ tn Or “covenants of the promise.”

[4:32]  ¹⁸ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

[4:32]  ¹⁹ tn Or “forgiving.”

[5:1]  ²⁰ tn Or “become.”

[5:2]  ²¹ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ²² tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ²³ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[2:14]  ²⁴ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ²⁵ tn Or “a people who are his very own.”

[2:14]  ²⁶ tn Grk “for good works.”

[2:1]  ²⁷ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:1]  ²⁸ 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.

[1:9]  ²⁹ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ³⁰ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ³¹ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ³² tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).