1 Corinthians 3:3

3:3 for you are still influenced by the flesh. ¹  For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? ² 

Matthew 16:6

16:6 “Watch out,” Jesus said to them, “beware of the yeast of the Pharisees ³  and Sadducees.” ⁴ 

Matthew 16:12

16:12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.

Matthew 26:4-5

26:4 They ⁵  planned to arrest Jesus by stealth and kill him. 26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” ⁶ 

Mark 8:15

8:15 And Jesus ⁷  ordered them, ⁸  “Watch out! Beware of the yeast of the Pharisees ⁹  and the yeast of Herod!”

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ¹⁰  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ¹¹  began to speak first to his disciples, “Be on your guard against ¹²  the yeast of the Pharisees, ¹³  which is hypocrisy. ¹⁴ 

John 18:28-30

Jesus Brought Before Pilate

18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. ¹⁵  (Now it was very early morning.) ¹⁶  They ¹⁷  did not go into the governor’s residence ¹⁸  so they would not be ceremonially defiled, but could eat the Passover meal. 18:29 So Pilate came outside to them and said, “What accusation ¹⁹  do you bring against this man?” ²⁰  18:30 They replied, ²¹  “If this man ²²  were not a criminal, ²³  we would not have handed him over to you.” ²⁴ 

John 18:2

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ²⁵  with his disciples.) ²⁶ 

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²⁷  whether things on earth or things in heaven.

Colossians 1:1

Salutation

1:1 From Paul, ²⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:1-2

2:1 For I want you to know how great a struggle I have for you, ²⁹  and for those in Laodicea, and for those who have not met me face to face. ³⁰  2:2 My goal is that ³¹  their hearts, having been knit together ³²  in love, may be encouraged, and that ³³  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ³⁴ 

[3:3]  ¹ tn Or “are still merely human”; Grk “fleshly.” Cf. BDAG 914 s.v. σαρκικός 2, “pert. to being human at a disappointing level of behavior or characteristics, (merely) human.” The same phrase occurs again later in this verse.

[3:3]  ² tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.”

[16:6]  ³ sn See the note on Pharisees in 3:7.

[16:6]  ⁴ sn See the note on Sadducees in 3:7.

[26:4]  ⁵ tn Here καί (kai) has not been translated.

[26:5]  ⁶ sn The suggestion here is that Jesus was too popular to openly arrest him.

[8:15]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ⁸ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ⁹ sn See the note on Pharisees in 2:16.

[12:1]  ¹⁰ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ¹² tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ¹³ sn See the note on Pharisees in 5:17.

[12:1]  ¹⁴ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[18:28]  ¹⁵ tn Grk “to the praetorium.”

[18:28]  ¹⁶ sn This is a parenthetical note by the author.

[18:28]  ¹⁷ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[18:28]  ¹⁸ tn Grk “into the praetorium.”

[18:29]  ¹⁹ tn Or “charge.”

[18:29]  ²⁰ sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.

[18:30]  ²¹ tn Grk “They answered and said to him.”

[18:30]  ²² tn Grk “this one.”

[18:30]  ²³ tn Or “an evildoer”; Grk “one doing evil.”

[18:30]  ²⁴ tn Or “would not have delivered him over.”

[18:2]  ²⁵ tn Or “often.”

[18:2]  ²⁶ sn This is a parenthetical note by the author.

[1:20]  ²⁷ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:1]  ²⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:1]  ²⁹ tn Or “I want you to know how hard I am working for you…”

[2:1]  ³⁰ tn Grk “as many as have not seen my face in the flesh.”

[2:2]  ³¹ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ³² tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ³³ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ³⁴ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.