Matthew 13:52

13:52 Then he said to them, “Therefore every expert in the law ¹  who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”

Matthew 13:1

The Parable of the Sower

13:1 On that day after Jesus went out of the house, he sat by the lake.

Colossians 4:1-2

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 3:6

3:6 Because of these things the wrath of God is coming on the sons of disobedience. ² 

Colossians 1:4

1:4 since ³  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Ephesians 6:21

Farewell Comments

6:21 Tychicus, my ⁴  dear brother and faithful servant in the Lord, will make everything known to you, so that you too may know about my circumstances, ⁵  how I am doing.

Colossians 4:7

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ⁶  in the Lord, will tell you all the news about me. ⁷ 

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 2:15

2:15 Disarming ⁸  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ⁹ 

[13:52]  ¹ tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].

[3:6]  ² tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

[1:4]  ³ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[6:21]  ⁴ tn Grk “the.” The Greek article ὁ (Jo) was translated with the possessive pronoun, “my.” See ExSyn 215.

[6:21]  ⁵ tn Grk “the things according to me.”

[4:7]  ⁶ tn See the note on “fellow slave” in 1:7.

[4:7]  ⁷ tn Grk “all things according to me.”

[2:15]  ⁸ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ⁹ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).