John 11:28

11:28 And when she had said this, Martha ¹  went and called her sister Mary, saying privately, ²  “The Teacher is here and is asking for you.” ³ 

Matthew 7:21-22

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ⁴  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. 7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do ⁵  many powerful deeds?’

Matthew 23:8-10

23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. ⁶ 

Luke 6:46

6:46 “Why ⁷  do you call me ‘Lord, Lord,’ ⁸  and don’t do what I tell you? ⁹ 

Romans 14:8-9

14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. 14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Romans 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ¹⁰ 

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ¹¹  is bearing fruit and growing, so it has also been bearing fruit and growing ¹²  among you from the first day you heard it and understood the grace of God in truth.

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹³  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Philippians 2:11

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Philippians 3:8

3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ¹⁴  – that I may gain Christ,

Philippians 3:2

3:2 Beware of the dogs, ¹⁵  beware of the evil workers, beware of those who mutilate the flesh! ¹⁶ 

Philippians 1:14-16

1:14 and most of the brothers and sisters, ¹⁷  having confidence in the Lord ¹⁸  because of my imprisonment, now more than ever ¹⁹  dare to speak the word ²⁰  fearlessly.

1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill. 1:16 The latter do so from love because they know that I am placed here for the defense of the gospel.

[11:28]  ¹ tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

[11:28]  ² tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

[11:28]  ³ tn Grk “is calling you.”

[7:21]  ⁴ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[7:22]  ⁵ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[23:10]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[6:46]  ⁷ tn Here δέ (de) has not been translated.

[6:46]  ⁸ tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  ⁹ sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[14:1]  ¹⁰ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:6]  ¹¹ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ¹² tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:3]  ¹³ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[3:8]  ¹⁴ tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.

[3:2]  ¹⁵ sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ¹⁶ tn Grk “beware of the mutilation.”

[1:14]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ¹⁸ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ¹⁹ tn Grk “even more so.”

[1:14]  ²⁰ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.