1 Corinthians 8:6

8:6 yet for us there is one God, the Father, from whom are all things and for whom we live, and one Lord, Jesus Christ, through whom are all things and through whom we live. ¹ 

Matthew 16:16-17

16:16 Simon Peter answered, ²  “You are the Christ, ³  the Son of the living God.” 16:17 And Jesus answered him, ⁴  “You are blessed, Simon son of Jonah, because flesh and blood ⁵  did not reveal this to you, but my Father in heaven!

John 13:13

13:13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, ⁶  for that is what I am. ⁷ 

John 15:26

15:26 When the Advocate ⁸  comes, whom I will send you from the Father – the Spirit of truth who goes out from the Father – he ⁹  will testify about me,

John 15:2

15:2 He takes away ¹⁰  every branch that does not bear ¹¹  fruit in me. He ¹²  prunes ¹³  every branch that bears ¹⁴  fruit so that it will bear more fruit.

Colossians 3:5

3:5 So put to death whatever in your nature belongs to the earth: ¹⁵  sexual immorality, impurity, shameful passion, ¹⁶  evil desire, and greed which is idolatry.

Colossians 1:4

1:4 since ¹⁷  we heard about your faith in Christ Jesus and the love that you have for all the saints.

[8:6]  ¹ tn Grk “through whom [are] all things and we [are] through him.”

[16:16]  ² tn Grk “And answering, Simon Peter said.”

[16:16]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:17]  ⁴ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ⁵ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[13:13]  ⁶ tn Or “rightly.”

[13:13]  ⁷ tn Grk “and I am these things.”

[15:26]  ⁸ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.

[15:26]  ⁹ tn Grk “that one.”

[15:2]  ¹⁰ tn Or “He cuts off.”

[15:2]  ¹¹ tn Or “does not yield.”

[15:2]  ¹² tn Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.

[15:2]  ¹³ tn Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kaqairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples – there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.

[15:2]  ¹⁴ tn Or “that yields.”

[3:5]  ¹⁵ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ¹⁶ tn Or “lust.”

[1:4]  ¹⁷ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).