1 Corinthians 11:32

11:32 But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world.

1 Corinthians 11:2

Women’s Head Coverings

11:2 I praise you ¹  because you remember me in everything and maintain the traditions just as I passed them on to you.

Colossians 2:7

2:7 rooted ²  and built up in him and firm ³  in your ⁴  faith just as you were taught, and overflowing with thankfulness.

Galatians 6:1-2

Support One Another

6:1 Brothers and sisters, ⁵  if a person ⁶  is discovered in some sin, ⁷  you who are spiritual ⁸  restore such a person in a spirit of gentleness. ⁹  Pay close attention ¹⁰  to yourselves, so that you are not tempted too. 6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Galatians 6:2

6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Galatians 3:14-15

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ¹¹  so that we could receive the promise of the Spirit by faith.

Inheritance Comes from Promises and not Law

3:15 Brothers and sisters, ¹²  I offer an example from everyday life: ¹³  When a covenant ¹⁴  has been ratified, ¹⁵  even though it is only a human contract, no one can set it aside or add anything to it.

James 5:19-20

5:19 My brothers and sisters, ¹⁶  if anyone among you wanders from the truth and someone turns him back, 5:20 he should know that the one who turns a sinner back from his wandering path ¹⁷  will save that person’s ¹⁸  soul from death and will cover a multitude of sins.

James 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ¹⁹  over the miseries that are coming on you.

James 5:16

5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. ²⁰ 

Jude 1:22-23

1:22 And have mercy on those who waver; 1:23 save ²¹  others by snatching them out of the fire; have mercy ²²  on others, coupled with a fear of God, ²³  hating even the clothes stained ²⁴  by the flesh. ²⁵ 

[11:2]  ¹ tc The Western and Byzantine texts, as well as one or two Alexandrian mss (D F G Ψ 33 Ï latt sy), combine in reading ἀδελφοί (adelfoi, “brothers”) here, while the Alexandrian witnesses (Ì⁴⁶ א A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of ἀδελφοί is apparently a motivated reading, however, for scribes would have naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς (epainw de Juma", “now I praise you”), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred.

[2:7]  ² tn Or “having been rooted.”

[2:7]  ³ sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ⁴ tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

[6:1]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ⁶ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ⁷ tn Or “some transgression” (L&N 88.297).

[6:1]  ⁸ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ⁹ tn Or “with a gentle spirit” or “gently.”

[6:1]  ¹⁰ tn Grk “taking careful notice.”

[3:14]  ¹¹ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[3:15]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[3:15]  ¹³ tn Grk “I speak according to man,” referring to the illustration that follows.

[3:15]  ¹⁴ tn The same Greek word, διαθήκη (diaqhkh), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.

[3:15]  ¹⁵ tn Or “has been put into effect.”

[5:19]  ¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:20]  ¹⁷ tn Grk “from the error of his way” (using the same root as the verb “to wander, to err” in the first part of the verse).

[5:20]  ¹⁸ tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.

[5:1]  ¹⁹ tn Or “wail”; Grk “crying aloud.”

[5:16]  ²⁰ tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”

[1:23]  ²¹ tn Grk “and save.”

[1:23]  ²² tn Grk “and have mercy.”

[1:23]  ²³ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ²⁴ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ²⁵ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.