Romans 14:3

14:3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him.

Romans 14:10

14:10 But you who eat vegetables only – why do you judge your brother or sister? ¹  And you who eat everything – why do you despise your brother or sister? ²  For we will all stand before the judgment seat ³  of God.

Romans 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ⁴ 

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. ⁵ 

Colossians 1:28

1:28 We proclaim him by instructing ⁶  and teaching ⁷  all people ⁸  with all wisdom so that we may present every person mature ⁹  in Christ.

Galatians 2:12-13

2:12 Until ¹⁰  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ¹¹  and separated himself ¹²  because he was afraid of those who were pro-circumcision. ¹³  2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ¹⁴  by their hypocrisy.

James 4:11

4:11 Do not speak against one another, brothers and sisters. ¹⁵  He who speaks against a fellow believer ¹⁶  or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge. ¹⁷ 

[14:10]  ¹ 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]  ² 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]  ³ 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.

[14:13]  ⁴ tn Grk “brother.”

[14:1]  ⁵ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:28]  ⁶ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ⁷ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ⁸ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ⁹ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

[2:12]  ¹⁰ tn The conjunction γάρ has not been translated here.

[2:12]  ¹¹ tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).

[2:12]  ¹² tn Or “and held himself aloof.”

[2:12]  ¹³ tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.

[2:13]  ¹⁴ tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).

[4:11]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:11]  ¹⁶ tn See note on the word “believer” in 1:9.

[4:11]  ¹⁷ tn Grk “a judge.”