Romans 12:17

12:17 Do not repay anyone evil for evil; consider what is good before all people. ¹ 

Philippians 4:8

4:8 Finally, brothers and sisters, ²  whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.

Philippians 4:1

Christian Practices

4:1 So then, my brothers and sisters, ³  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Philippians 1:14

1:14 and most of the brothers and sisters, ⁴  having confidence in the Lord ⁵  because of my imprisonment, now more than ever ⁶  dare to speak the word ⁷  fearlessly.

Titus 2:5-8

2:5 to be self-controlled, ⁸  pure, fulfilling their duties at home, ⁹  kind, being subject to their own husbands, so that the message ¹⁰  of God may not be discredited. ¹¹  2:6 Encourage younger men likewise to be self-controlled, ¹²  2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ¹³  because he has nothing evil to say about us.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁴  sound teaching.

Titus 2:12

2:12 It trains us ¹⁵  to reject godless ways ¹⁶  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

[12:17]  ¹ tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.

[4:8]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[4:1]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁵ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ⁶ tn Grk “even more so.”

[1:14]  ⁷ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.

[2:5]  ⁸ tn Or “sensible.”

[2:5]  ⁹ tn Grk “domestic,” “keeping house.”

[2:5]  ¹⁰ tn Or “word.”

[2:5]  ¹¹ tn Or “slandered.”

[2:6]  ¹² tn Or “sensible.”

[2:8]  ¹³ tn Or “put to shame.”

[2:1]  ¹⁴ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:12]  ¹⁵ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ¹⁶ tn Grk “ungodliness.”