Galatians 6:13

6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. ¹ 

Matthew 6:2

6:2 Thus whenever you do charitable giving, ²  do not blow a trumpet before you, as the hypocrites do in synagogues ³  and on streets so that people will praise them. I tell you the truth, ⁴  they have their reward.

Matthew 6:5

Private Prayer

6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues ⁵  and on street corners so that people can see them. Truly I say to you, they have their reward.

Matthew 6:16

Proper Fasting

6:16 “When ⁶  you fast, do not look sullen like the hypocrites, for they make their faces unattractive ⁷  so that people will see them fasting. I tell you the truth, ⁸  they have their reward.

Matthew 23:5

23:5 They ⁹  do all their deeds to be seen by people, for they make their phylacteries ¹⁰  wide and their tassels ¹¹  long.

Matthew 23:28

23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.

Luke 16:15

16:15 But ¹²  Jesus ¹³  said to them, “You are the ones who justify yourselves in men’s eyes, ¹⁴  but God knows your hearts. For what is highly prized ¹⁵  among men is utterly detestable ¹⁶  in God’s sight.

Luke 20:47

20:47 They ¹⁷  devour ¹⁸  widows’ property, ¹⁹  and as a show make long prayers. They will receive a more severe punishment.”

John 7:18

7:18 The person who speaks on his own authority ²⁰  desires ²¹  to receive honor ²²  for himself; the one who desires ²³  the honor ²⁴  of the one who sent him is a man of integrity, ²⁵  and there is no unrighteousness in him.

John 7:2

7:2 Now the Jewish feast of Tabernacles ²⁶  was near. ²⁷ 

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ²⁸  in the saints’ ²⁹  inheritance in the light.

Colossians 1:2

1:2 to the saints, the faithful ³⁰  brothers and sisters ³¹  in Christ, at Colossae. Grace and peace to you ³²  from God our Father! ³³ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³⁴ 

Philippians 1:15

1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill.

Philippians 2:4

2:4 Each of you should be concerned ³⁵  not only ³⁶  about your own interests, but about the interests of others as well. ³⁷ 

Colossians 2:23

2:23 Even though they have the appearance of wisdom ³⁸  with their self-imposed worship and false humility ³⁹  achieved by an ⁴⁰  unsparing treatment of the body – a wisdom with no true value – they in reality result in fleshly indulgence. ⁴¹ 

[6:13]  ¹ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[6:2]  ² tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ³ sn See the note on synagogues in 4:23.

[6:2]  ⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:5]  ⁵ sn See the note on synagogues in 4:23.

[6:16]  ⁶ tn Here δέ (de) has not been translated.

[6:16]  ⁷ tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”

[6:16]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:5]  ⁹ tn Here δέ (de) has not been translated.

[23:5]  ¹⁰ sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.

[23:5]  ¹¹ tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”

[16:15]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ¹⁴ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ¹⁵ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ¹⁶ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[20:47]  ¹⁷ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ¹⁸ sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ¹⁹ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[7:18]  ²⁰ tn Grk “who speaks from himself.”

[7:18]  ²¹ tn Or “seeks.”

[7:18]  ²² tn Or “praise”; Grk “glory.”

[7:18]  ²³ tn Or “seeks.”

[7:18]  ²⁴ tn Or “praise”; Grk “glory.”

[7:18]  ²⁵ tn Or “is truthful”; Grk “is true.”

[7:2]  ²⁶ tn Or “feast of the Tents” (the feast where people lived in tents or shelters, which was celebrated in the autumn after harvest). John’s use of σκηνοπηγία (skhnophgia) for the feast of Tabernacles constitutes the only use of this term in the New Testament.

[7:2]  ²⁷ sn Since the present verse places these incidents at the feast of Tabernacles (a.d. 29 or 32, depending on whether one dates the crucifixion in a.d. 30 or 33) there would have been a 6-month interval during which no events are recorded. The author is obviously selective in his approach; he is not recording an exhaustive history (as he will later tell the reader in John 21:25). After healing the paralytic on the Sabbath in Jerusalem (John 5:1-47), Jesus withdrew again to Galilee because of mounting opposition. In Galilee the feeding of the 5,000 took place, which marked the end of the Galilean ministry for all practical purposes. John 7:1-9 thus marks Jesus’ final departure from Galilee.

[1:12]  ²⁸ 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]  ²⁹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:2]  ³⁰ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³² tn Or “Grace to you and peace.”

[1:2]  ³³ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:13]  ³⁴ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[2:4]  ³⁵ tn On the meaning “be concerned about” for σκοπέω (skopew), see L&N 27.36.

[2:4]  ³⁶ tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”). The bulk of the Western text dropped the καί, motivated most likely by ascetic concerns.

[2:4]  ³⁷ tc The bulk of the Western text (D*^,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns. Strong external attestation for its inclusion from excellent witnesses as well as the majority (Ì⁴⁶ א A B C D² 0278 33 1739 1881 Ï) also marks it as original.

[2:23]  ³⁸ tn Grk “having a word of wisdom.”

[2:23]  ³⁹ tn Though the apostle uses the term ταπεινοφροσύνῃ (tapeinofrosunh) elsewhere in a positive sense (cf. 3:12), here the sense is negative and reflects the misguided thinking of Paul’s opponents.

[2:23]  ⁴⁰ tc ‡ The vast bulk of witnesses, including some important ones (א A C D F G H Ψ 075 0278 33 1881 Ï lat sy), have καί (kai) here, but the shorter reading is supported by some early and important witnesses (Ì⁴⁶ B 1739 b m Hil Ambst Spec). The καί looks to be a motivated reading in that it makes ἀφειδία (afeidia) “the third in a series of datives after ἐν, rather than an instrumental dative qualifying the previous prepositional phrase” (TCGNT 556). At the same time, the omission of καί could possibly have been unintentional. A decision is difficult, but the shorter reading is slightly preferred. NA²⁷ puts καί in brackets, indicating doubts as to its authenticity.

[2:23]  ⁴¹ tn The translation understands this verse to contain a concessive subordinate clause within the main clause. The Greek particle μέν (men) is the second word of the embedded subordinate clause. The phrase οὐκ ἐν τιμῇ τινι (ouk en timh tini) modifies the subordinate clause, and the main clause resumes with the preposition πρός (pros). The translation has placed the subordinate clause first in order for clarity instead of retaining its embedded location. For a detailed discussion of this grammatical construction, see B. Hollenbach, “Col 2:23: Which Things Lead to the Fulfillment of the Flesh,” NTS 25 (1979): 254-61.