1 Samuel 18:14

18:14 Now David achieved success in all he did, ¹  for the Lord was with him.

1 Samuel 19:4-5

19:4 So Jonathan spoke on David’s behalf ²  to his father Saul. He said to him, “The king should not sin against his servant David, for he has not sinned against you. On the contrary, his actions have been very beneficial ³  for you. 19:5 He risked his life ⁴  when he struck down the Philistine and the Lord gave all Israel a great victory. When you saw it, you were happy. So why would you sin against innocent blood by putting David to death for no reason?”

1 Samuel 22:14

22:14 Ahimelech replied to the king, “Who among all your servants is faithful like David? He is the king’s son-in-law, the leader of your bodyguard, and honored in your house!

Luke 23:14-15

23:14 and said to them, “You brought me this man as one who was misleading ⁵  the people. When I examined him before you, I ⁶  did not find this man guilty ⁷  of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ⁸  deserving death. ⁹ 

John 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ¹⁰  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ¹¹  against him.”

John 19:2

19:2 The soldiers ¹²  braided ¹³  a crown of thorns ¹⁴  and put it on his head, and they clothed him in a purple robe. ¹⁵ 

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁶  in the saints’ ¹⁷  inheritance in the light.

Philippians 2:15

2:15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world ¹⁸ 

Philippians 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ¹⁹  any affection or mercy, ²⁰ 

Philippians 1:14

1:14 and most of the brothers and sisters, ²¹  having confidence in the Lord ²²  because of my imprisonment, now more than ever ²³  dare to speak the word ²⁴  fearlessly.

Titus 2:8

2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ²⁵  because he has nothing evil to say about us.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²⁶  sound teaching.

Titus 2:12

2:12 It trains us ²⁷  to reject godless ways ²⁸  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ²⁹  authorities, to be obedient, to be ready for every good work.

Titus 1:14-16

1:14 and not pay attention to Jewish myths ³⁰  and commands of people who reject the truth. 1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

[18:14]  ¹ tn Heb “in all his ways.”

[19:4]  ² tn Heb “spoke good with respect to David.”

[19:4]  ³ tn Heb “good.”

[19:5]  ⁴ tn Heb “and he put his life into his hand.”

[23:14]  ⁵ tn This term also appears in v. 2.

[23:14]  ⁶ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁷ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:15]  ⁸ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ⁹ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[19:4]  ¹⁰ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ¹¹ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:2]  ¹² tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:2]  ¹³ tn Or “wove.”

[19:2]  ¹⁴ sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).

[19:2]  ¹⁵ sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.

[1:12]  ¹⁶ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁷ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:15]  ¹⁸ tn Or “as stars in the universe.”

[2:1]  ¹⁹ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ²⁰ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:14]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ²² tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ²³ tn Grk “even more so.”

[1:14]  ²⁴ 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.

[2:8]  ²⁵ tn Or “put to shame.”

[2:1]  ²⁶ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:12]  ²⁷ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ²⁸ tn Grk “ungodliness.”

[3:1]  ²⁹ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[1:14]  ³⁰ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.