John 7:16-17

7:16 So Jesus replied, ¹  “My teaching is not from me, but from the one who sent me. ²  7:17 If anyone wants to do God’s will, ³  he will know about my teaching, whether it is from God or whether I speak from my own authority. ⁴ 

Acts 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ⁵  to the breaking of bread and to prayer. ⁶ 

Colossians 3:16

3:16 Let the word of Christ ⁷  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ⁸  in your hearts to God.

Titus 2:10

2:10 not pilfering, but showing all good faith, ⁹  in order to bring credit to ¹⁰  the teaching of God our Savior in everything.

Hebrews 6:1

6:1 Therefore we must progress beyond ¹¹  the elementary ¹²  instructions about Christ ¹³  and move on ¹⁴  to maturity, not laying this foundation again: repentance from dead works and faith in God,

[7:16]  ¹ tn Grk “So Jesus answered and said to them.”

[7:16]  ² tn The phrase “the one who sent me” refers to God.

[7:17]  ³ tn Grk “his will.”

[7:17]  ⁴ tn Grk “or whether I speak from myself.”

[2:42]  ⁵ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ⁶ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[3:16]  ⁷ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ⁸ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[2:10]  ⁹ 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]  ¹⁰ tn Or “adorn,” “show the beauty of.”

[6:1]  ¹¹ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹² tn Or “basic.”

[6:1]  ¹³ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹⁴ tn Grk “leaving behind…let us move on.”