Isaiah 1:16

1:16 ¹ Wash! Cleanse yourselves!

Remove your sinful deeds ² 

from my sight.

Stop sinning!

Galatians 1:8-9

1:8 But even if we (or an angel from heaven) should preach ³  a gospel contrary to the one we preached to you, ⁴  let him be condemned to hell! ⁵  1:9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell! ⁶ 

Galatians 1:1

Salutation

1:1 From Paul, ⁷  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatians 4:1-3

4:1 Now I mean that the heir, as long as he is a minor, ⁸  is no different from a slave, though he is the owner ⁹  of everything. 4:2 But he is under guardians ¹⁰  and managers until the date set by his ¹¹  father. 4:3 So also we, when we were minors, ¹²  were enslaved under the basic forces ¹³  of the world.

Titus 1:9-10

1:9 He must hold firmly to the faithful message as it has been taught, ¹⁴  so that he will be able to give exhortation in such healthy teaching ¹⁵  and correct those who speak against it.

1:10 For there are many ¹⁶  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹⁷ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁸ 

Titus 2:1-3

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁹  sound teaching. 2:2 Older men are to be temperate, dignified, self-controlled, ²⁰  sound in faith, in love, and in endurance. ²¹  2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good.

James 4:8

4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ²² 

Jude 1:4

1:4 For certain men ²³  have secretly slipped in among you ²⁴  – men who long ago ²⁵  were marked out ²⁶  for the condemnation I am about to describe ²⁷  – ungodly men who have turned the grace of our God into a license for evil ²⁸  and who deny our only Master ²⁹  and Lord, ³⁰  Jesus Christ.

[1:16]  ¹ sn Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.

[1:16]  ² sn This phrase refers to Israel’s covenant treachery (cf. Deut 28:10; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22; Hos 9:15; Ps 28:4). In general, the noun ַמעַלְלֵיכֶם (ma’alleykhem) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10).

[1:8]  ³ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ⁴ tn Or “other than the one we preached to you.”

[1:8]  ⁵ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ⁶ tn See the note on this phrase in the previous verse.

[1:1]  ⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:1]  ⁸ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ⁹ tn Grk “master” or “lord” (κύριος, kurios).

[4:2]  ¹⁰ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ¹¹ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[4:3]  ¹² tn See the note on the word “minor” in 4:1.

[4:3]  ¹³ tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.

[1:9]  ¹⁴ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ¹⁵ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ¹⁶ 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]  ¹⁷ 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”).

[1:2]  ¹⁸ tn Grk “before eternal ages.”

[2:1]  ¹⁹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:2]  ²⁰ tn Or “sensible.”

[2:2]  ²¹ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

[4:8]  ²² tn Or “two-minded” (the same description used in 1:8).

[1:4]  ²³ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ²⁴ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ²⁵ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ²⁶ tn Grk “written about.”

[1:4]  ²⁷ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ²⁸ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ²⁹ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ³⁰ tn The terms “Master and Lord” both refer to the same person. 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. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1