Matthew 10:25

10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matthew 17:5

17:5 While he was still speaking, a ¹  bright cloud ²  overshadowed ³  them, and a voice from the cloud said, ⁴  “This is my one dear Son, ⁵  in whom I take great delight. Listen to him!” ⁶ 

Matthew 26:49

26:49 Immediately ⁷  he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. ⁸ 

John 13:13-14

13:13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, ⁹  for that is what I am. ¹⁰  13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet.

Romans 14:9-10

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

14:10 But you who eat vegetables only – why do you judge your brother or sister? ¹¹  And you who eat everything – why do you despise your brother or sister? ¹²  For we will all stand before the judgment seat ¹³  of God.

Romans 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ¹⁴ 

Colossians 1:12-13

1:12 giving thanks to the Father who has qualified you to share ¹⁵  in the saints’ ¹⁶  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁷ 

Colossians 3:3-5

3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ¹⁸  life) appears, then you too will be revealed in glory with him. 3:5 So put to death whatever in your nature belongs to the earth: ¹⁹  sexual immorality, impurity, shameful passion, ²⁰  evil desire, and greed which is idolatry.

[17:5]  ¹ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ² sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ³ tn Or “surrounded.”

[17:5]  ⁴ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ⁵ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ⁶ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[26:49]  ⁷ tn Here καί (kai) has not been translated.

[26:49]  ⁸ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[13:13]  ⁹ tn Or “rightly.”

[13:13]  ¹⁰ tn Grk “and I am these things.”

[14:10]  ¹¹ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ¹² tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ¹³ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[14:1]  ¹⁴ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:12]  ¹⁵ 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]  ¹⁶ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ¹⁷ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[3:4]  ¹⁸ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[3:5]  ¹⁹ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ²⁰ tn Or “lust.”