Leviticus 14:14

14:14 Then the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, ¹  on the thumb of his right hand, and on the big toe ²  of his right foot.

Leviticus 14:17

14:17 The priest will then put some of the rest of the olive oil that is in his hand ³  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering,

Leviticus 14:28

14:28 Then the priest is to put some of the olive oil that is in his hand ⁴  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the place of the blood of the guilt offering,

Exodus 29:20

29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, ⁵  and then splash the blood all around on the altar.

Romans 6:13

6:13 and do not present your members to sin as instruments ⁶  to be used for unrighteousness, ⁷  but present yourselves to God as those who are alive from the dead and your members to God as instruments ⁸  to be used for righteousness.

Romans 6:19

6:19 (I am speaking in human terms because of the weakness of your flesh.) ⁹  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

Romans 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹⁰  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹¹  – which is your reasonable service.

Romans 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹²  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹³  – which is your reasonable service.

Colossians 1:2

1:2 to the saints, the faithful ¹⁴  brothers and sisters ¹⁵  in Christ, at Colossae. Grace and peace to you ¹⁶  from God our Father! ¹⁷ 

Colossians 1:1

Salutation

1:1 From Paul, ¹⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁹  whether things on earth or things in heaven.

Colossians 1:1

Salutation

1:1 From Paul, ²⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:22

1:22 but now he has reconciled you ²¹  by his physical body through death to present you holy, without blemish, and blameless before him –

Philippians 1:20

1:20 My confident hope ²²  is that I will in no way be ashamed ²³  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ²⁴ 

Philippians 2:17

2:17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you.

Hebrews 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ²⁵  in bringing many sons to glory, to make the pioneer ²⁶  of their salvation perfect through sufferings.

Hebrews 5:8

5:8 Although he was a son, he learned obedience through the things he suffered. ²⁷ 

[14:14]  ¹ tn Heb “and the priest shall put [literally ‘give’] on the lobe of the ear of the one being cleansed, the right one.”

[14:14]  ² tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

[14:17]  ³ tn Heb “on his hand.”

[14:28]  ⁴ tn Heb “on his hand.”

[29:20]  ⁵ sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.

[6:13]  ⁶ tn Or “weapons, tools.”

[6:13]  ⁷ tn Or “wickedness, injustice.”

[6:13]  ⁸ tn Or “weapons, tools.”

[6:19]  ⁹ tn Or “because of your natural limitations” (NRSV).

[12:1]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ¹¹ 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.

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

[12:1]  ¹³ 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.

[1:2]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “Grace to you and peace.”

[1:2]  ¹⁷ 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.

[1:1]  ¹⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:20]  ¹⁹ 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.

[1:1]  ²⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:22]  ²¹ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:20]  ²² tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (Joti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”

[1:20]  ²³ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ²⁴ tn Grk “whether by life or by death.”

[2:10]  ²⁵ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ²⁶ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[5:8]  ²⁷ sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).