John 8:40

8:40 But now you are trying ¹  to kill me, a man who has told you ²  the truth I heard from God. Abraham did not do this! ³ 

John 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ⁴  them.

John 7:28

7:28 Then Jesus, while teaching in the temple courts, ⁵  cried out, ⁶  “You both know me and know where I come from! ⁷  And I have not come on my own initiative, ⁸  but the one who sent me ⁹  is true. You do not know him, ¹⁰ 

Psalms 12:6

12:6 The Lord’s words are absolutely reliable. ¹¹ 

They are as untainted as silver purified in a furnace on the ground,

where it is thoroughly refined. ¹² 

Psalms 19:7

19:7 The law of the Lord is perfect

and preserves one’s life. ¹³ 

The rules set down by the Lord ¹⁴  are reliable ¹⁵ 

and impart wisdom to the inexperienced. ¹⁶ 

Psalms 119:144

119:144 Your rules remain just. ¹⁷ 

Give me insight so that I can live. ¹⁸ 

Psalms 119:151-152

119:151 You are near, O Lord,

and all your commands are reliable. ¹⁹ 

119:152 I learned long ago that

you ordained your rules to last. ²⁰ 

Ephesians 4:21

4:21 if indeed you heard about him and were taught in him, just as the truth is in Jesus.

Ephesians 4:2

4:2 with all humility and gentleness, ²¹  with patience, bearing with ²²  one another in love,

Ephesians 2:1

New Life Individually

2:1 And although you were ²³  dead ²⁴  in your transgressions and sins,

Ephesians 2:1

New Life Individually

2:1 And although you were ²⁵  dead ²⁶  in your transgressions and sins,

[8:40]  ¹ tn Grk “seeking.”

[8:40]  ² tn Grk “has spoken to you.”

[8:40]  ³ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[8:2]  ⁴ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[7:28]  ⁵ tn Grk “the temple.”

[7:28]  ⁶ tn Grk “Then Jesus cried out in the temple, teaching and saying.”

[7:28]  ⁷ sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.

[7:28]  ⁸ tn Grk “And I have not come from myself.”

[7:28]  ⁹ tn The phrase “the one who sent me” refers to God.

[7:28]  ¹⁰ tn Grk “the one who sent me is true, whom you do not know.”

[12:6]  ¹¹ tn Heb “the words of the Lord are pure words,” i.e., untainted by falsehood or deception (in contrast to the flattery of the evildoers, v. 2).

[12:6]  ¹² tn Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mÿzuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shiv’atayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.

[19:7]  ¹³ tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.

[19:7]  ¹⁴ tn Traditionally, “the testimony of the Lord.” The noun עֵדוּת (’edut) refers here to the demands of God’s covenant law.

[19:7]  ¹⁵ tn God’s covenant contains a clear, reliable witness to his moral character and demands.

[19:7]  ¹⁶ tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.

[119:144]  ¹⁷ tn Heb “just are your rules forever.”

[119:144]  ¹⁸ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:151]  ¹⁹ tn Or “truth.”

[119:152]  ²⁰ tn Heb “long ago I knew concerning your rules, that forever you established them.” See v. 89 for the same idea. The translation assumes that the preposition מִן (min) prefixed to “your rules” introduces the object of the verb יָדַע (yada’), as in 1 Sam 23:23. Another option is that the preposition indicates source, in which case one might translate, “Long ago I realized from your rules that forever you established them” (cf. NIV, NRSV).

[4:2]  ²¹ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ²² tn Or “putting up with”; or “forbearing.”

[2:1]  ²³ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ²⁴ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:1]  ²⁵ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ²⁶ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.