Matthew 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ¹  for many.”

Matthew 25:44

25:44 Then they too will answer, ²  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’

Mark 10:45

10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom ³  for many.”

Luke 8:3

8:3 and Joanna the wife of Cuza ⁴  (Herod’s ⁵  household manager), ⁶  Susanna, and many others who provided for them ⁷  out of their own resources.

Romans 15:25

15:25 But now I go to Jerusalem to minister to the saints.

Romans 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ⁸  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Colossians 1:1-2

Salutation

1:1 From Paul, ⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ¹⁰  brothers and sisters ¹¹  in Christ, at Colossae. Grace and peace to you ¹²  from God our Father! ¹³ 

Colossians 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ¹⁴  from among the dead, so that he himself may become first in all things. ¹⁵ 

Hebrews 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

[20:28]  ¹ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[25:44]  ² tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[10:45]  ³ sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.

[8:3]  ⁴ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ⁵ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ⁶ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ⁷ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[15:27]  ⁸ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[1:1]  ⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Or “Grace to you and peace.”

[1:2]  ¹³ 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.

[1:18]  ¹⁴ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ¹⁵ tn Grk “in order that he may become in all things, himself, first.”