2 Corinthians 2:4

2:4 For out of great distress and anguish of heart I wrote to you with many tears, not to make you sad, but to let you know the love that I have especially for you. ¹ 

2 Corinthians 11:11

11:11 Why? Because I do not love you? God knows I do! ² 

2 Corinthians 12:15

12:15 Now I will most gladly spend and be spent for your lives! ³  If I love you more, am I to be loved less?

Jude 1:15

1:15 to execute judgment on ⁴  all, and to convict every person ⁵  of all their thoroughly ungodly deeds ⁶  that they have committed, ⁷  and of all the harsh words that ungodly sinners have spoken against him.” ⁸ 

Ezekiel 33:31

33:31 They come to you in crowds, ⁹  and they sit in front of you as ¹⁰  my people. They hear your words, but do not obey ¹¹  them. For they talk lustfully, ¹²  and their heart is set on ¹³  their own advantage. ¹⁴ 

Romans 12:9

Conduct in Love

12:9 Love must be ¹⁵  without hypocrisy. Abhor what is evil, cling to what is good.

Romans 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹⁶  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹⁷  – which is your reasonable service.

Romans 1:22

1:22 Although they claimed ¹⁸  to be wise, they became fools

Romans 1:1

Salutation

1:1 From Paul, ¹⁹  a slave ²⁰  of Christ Jesus, ²¹  called to be an apostle, ²²  set apart for the gospel of God. ²³ 

Romans 3:18

3:18 “There is no fear of God before their eyes.” ²⁴ 

[2:4]  ¹ tn Or “the love that I have in great measure for you.”

[11:11]  ² tn Grk “God knows!” The words “I do” are supplied for clarity. Direct objects were often omitted in Greek when clear from the context.

[12:15]  ³ tn Grk “souls.”

[1:15]  ⁴ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ⁵ tn Or “soul.”

[1:15]  ⁶ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ⁷ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ⁸ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[33:31]  ⁹ tn Heb “as people come.” Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.

[33:31]  ¹⁰ tn The word “as” is supplied in the translation.

[33:31]  ¹¹ tn Heb “do.”

[33:31]  ¹² tn Heb “They do lust with their mouths.”

[33:31]  ¹³ tn Heb “goes after.”

[33:31]  ¹⁴ tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687.

[12:9]  ¹⁵ tn The verb “must be” is understood in the Greek text.

[12:1]  ¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ¹⁷ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[1:22]  ¹⁸ tn The participle φάσκοντες (faskonte") is used concessively here.

[1:1]  ¹⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁰ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²¹ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ²² tn Grk “a called apostle.”

[1:1]  ²³ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[3:18]  ²⁴ sn A quotation from Ps 36:1.