Psalms 85:13

85:13 Deliverance goes ¹  before him,

and prepares ²  a pathway for him. ³ 

John 13:15

13:15 For I have given you an example ⁴  – you should do just as I have done for you.

Romans 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁵  would be the firstborn among many brothers and sisters. ⁶ 

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁷ 

Colossians 1:1

Salutation

1:1 From Paul, ⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ephesians 5:2

5:2 and live ⁹  in love, just as Christ also loved us ¹⁰  and gave himself for us, a sacrificial and fragrant offering ¹¹  to God.

Philippians 2:5

2:5 You should have the same attitude toward one another that Christ Jesus had, ¹² 

Philippians 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ¹³  any affection or mercy, ¹⁴ 

Philippians 2:6

2:6 ¹⁵ who though he existed in the form of God ¹⁶ 

did not regard equality with God

as something to be grasped,

Philippians 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ¹⁷  any affection or mercy, ¹⁸ 

Philippians 3:16

3:16 Nevertheless, let us live up to the standard ¹⁹  that we have already attained. ²⁰ 

Revelation 12:11

12:11 But ²¹  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ²²  so much that they were afraid to die.

[85:13]  ¹ tn Or “will go.”

[85:13]  ² tn Or “will prepare.”

[85:13]  ³ tn Heb “and it prepares for a way his footsteps.” Some suggest emending וְיָשֵׂם (vÿyasem, “and prepares”) to וְשָׁלוֹם (vÿshalom, “and peace”) since “deliverance” and “peace” are closely related earlier in v. 13. This could be translated, “and peace [goes ahead, making] a pathway for his footsteps” (cf. NEB).

[13:15]  ⁴ sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).

[8:29]  ⁵ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:1]  ⁷ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:1]  ⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:2]  ⁹ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ¹⁰ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ¹¹ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[2:5]  ¹² tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”

[2:1]  ¹³ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ¹⁴ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[2:6]  ¹⁵ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[2:6]  ¹⁶ sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.

[2:1]  ¹⁷ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ¹⁸ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[3:16]  ¹⁹ tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א² D² Ψ 075 Ï), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tw autw, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in Ì^16,46 א* A B I^vid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.

[3:16]  ²⁰ tn Grk “Nevertheless, to what we have attained, to the same hold fast.”

[12:11]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ²² sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.