1 Corinthians 14:4-5

14:4 The one who speaks in a tongue builds himself up, ¹  but the one who prophesies builds up the church. 14:5 I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened.

1 Corinthians 14:12

14:12 It is the same with you. Since you are eager for manifestations of the Spirit, ²  seek to abound in order to strengthen the church.

1 Corinthians 14:40

14:40 And do everything in a decent and orderly manner.

1 Corinthians 12:7

12:7 To each person the manifestation of the Spirit is given for the benefit of all.

Romans 14:19

14:19 So then, let us pursue what makes for peace and for building up one another.

Romans 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Colossians 1:19

1:19 For God ³  was pleased to have all his ⁴  fullness dwell ⁵  in the Son ⁶ 

Colossians 1:10

1:10 so that you may live ⁷  worthily of the Lord and please him in all respects ⁸  – bearing fruit in every good deed, growing in the knowledge of God,

Ephesians 4:12

4:12 to equip ⁹  the saints for the work of ministry, that is, ¹⁰  to build up the body of Christ,

Ephesians 4:16

4:16 From him the whole body grows, fitted and held together ¹¹  through every supporting ligament. ¹²  As each one does its part, the body grows in love.

Ephesians 4:29

4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, ¹³  that it may give grace to those who hear.

Ephesians 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ¹⁴  urge you to live ¹⁵  worthily of the calling with which you have been called, ¹⁶ 

Ephesians 5:11

5:11 Do not participate in the unfruitful deeds of darkness, but rather ¹⁷  expose them. ¹⁸ 

[14:4]  ¹ sn The Greek term builds (himself) up does not necessarily bear positive connotations in this context.

[14:12]  ² tn Grk “eager for spirits.” The plural is probably a shorthand for the Spirit’s gifts, especially in this context, tongues.

[1:19]  ³ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ⁴ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁵ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ⁶ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:10]  ⁷ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁸ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[4:12]  ⁹ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

[4:12]  ¹⁰ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[4:16]  ¹¹ tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.

[4:16]  ¹² tn Grk “joint of supply.”

[4:29]  ¹³ tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (th" creia") may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.

[4:1]  ¹⁴ tn Grk “prisoner in the Lord.”

[4:1]  ¹⁵ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ¹⁶ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[5:11]  ¹⁷ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

[5:11]  ¹⁸ tn Grk “rather even expose.”