Psalms 78:20

78:20 Yes, ¹  he struck a rock and water flowed out,

streams gushed forth.

But can he also give us food?

Will he provide meat for his people?”

Isaiah 12:2

12:2 Look, God is my deliverer! ² 

I will trust in him ³  and not fear.

For the Lord gives me strength and protects me; ⁴ 

he has become my deliverer.” ⁵ 

Isaiah 45:21

45:21 Tell me! Present the evidence! ⁶ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ⁷ 

there is none but me.

John 4:22

4:22 You people ⁸  worship what you do not know. We worship what we know, because salvation is from the Jews. ⁹ 

John 4:1

Departure From Judea

4:1 Now when Jesus ¹⁰  knew that the Pharisees ¹¹  had heard that he ¹²  was winning ¹³  and baptizing more disciples than John

John 2:3

2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” ¹⁴ 

Titus 1:3-4

1:3 But now in his own time ¹⁵  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus 2:10

2:10 not pilfering, but showing all good faith, ¹⁶  in order to bring credit to ¹⁷  the teaching of God our Savior in everything.

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ¹⁸  of our great God and Savior, Jesus Christ. ¹⁹ 

Titus 3:4

3:4 ²⁰  But “when the kindness of God our Savior and his love for mankind appeared,

Titus 3:2

3:2 They must not slander ²¹  anyone, but be peaceable, gentle, showing complete courtesy to all people.

Titus 1:1

Salutation

1:1 From Paul, ²²  a slave ²³  of God and apostle of Jesus Christ, to further the faith ²⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[78:20]  ¹ tn Heb “look.”

[12:2]  ² tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ³ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ⁴ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ⁵ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[45:21]  ⁶ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ⁷ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[4:22]  ⁸ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ⁹ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[4:1]  ¹⁰ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ¹¹ sn See the note on Pharisees in 1:24.

[4:1]  ¹² tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ¹³ tn Grk “was making.”

[2:3]  ¹⁴ tn The word “left” is not in the Greek text but is implied.

[1:3]  ¹⁵ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[2:10]  ¹⁶ 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]  ¹⁷ tn Or “adorn,” “show the beauty of.”

[2:13]  ¹⁸ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ¹⁹ 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.

[3:4]  ²⁰ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:2]  ²¹ tn Or “discredit,” “damage the reputation of.”

[1:1]  ²² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²³ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”