1 Thessalonians 5:22

5:22 Stay away from every form of evil.

Romans 12:17

12:17 Do not repay anyone evil for evil; consider what is good before all people. ¹ 

Romans 13:13

13:13 Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy.

Romans 13:2

13:2 So the person who resists such authority ²  resists the ordinance of God, and those who resist will incur judgment

Colossians 1:20-21

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ³  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁴  minds ⁵  as expressed through ⁶  your evil deeds,

Philippians 4:8

4:8 Finally, brothers and sisters, ⁷  whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.

Titus 2:8-10

2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ⁸  because he has nothing evil to say about us. 2:9 Slaves ⁹  are to be subject to their own masters in everything, ¹⁰  to do what is wanted and not talk back, 2:10 not pilfering, but showing all good faith, ¹¹  in order to bring credit to ¹²  the teaching of God our Savior in everything.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹³  sound teaching.

Titus 2:12

2:12 It trains us ¹⁴  to reject godless ways ¹⁵  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁶  sound teaching.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ¹⁷  authorities, to be obedient, to be ready for every good work.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ¹⁸  authorities, to be obedient, to be ready for every good work.

[12:17]  ¹ tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.

[13:2]  ² tn Grk “the authority,” referring to the authority just described.

[1:20]  ³ 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.

[1:21]  ⁴ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁵ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁶ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[4:8]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[2:8]  ⁸ tn Or “put to shame.”

[2:9]  ⁹ tn See the note on the word “slave” in 1:1.

[2:9]  ¹⁰ tn Or “to be subject to their own masters, to do what is wanted in everything.”

[2:10]  ¹¹ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ¹² tn Or “adorn,” “show the beauty of.”

[2:1]  ¹³ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:12]  ¹⁴ 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]  ¹⁵ tn Grk “ungodliness.”

[2:1]  ¹⁶ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:1]  ¹⁷ 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.

[3:1]  ¹⁸ 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.