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. ¹ 

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. ² 

Colossians 1:22

1:22 but now he has reconciled you ³  by his physical body through death to present you holy, without blemish, and blameless before him –

Colossians 1:22-24

1:22 but now he has reconciled you ⁴  by his physical body through death to present you holy, without blemish, and blameless before him – 1:23 if indeed you remain in the faith, established and firm, ⁵  without shifting ⁶  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Galatians 6:1-2

Support One Another

6:1 Brothers and sisters, ⁷  if a person ⁸  is discovered in some sin, ⁹  you who are spiritual ¹⁰  restore such a person in a spirit of gentleness. ¹¹  Pay close attention ¹²  to yourselves, so that you are not tempted too. 6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Galatians 6:1

Support One Another

6:1 Brothers and sisters, ¹³  if a person ¹⁴  is discovered in some sin, ¹⁵  you who are spiritual ¹⁶  restore such a person in a spirit of gentleness. ¹⁷  Pay close attention ¹⁸  to yourselves, so that you are not tempted too.

Galatians 5:14

5:14 For the whole law can be summed up in a single commandment, ¹⁹  namely, “You must love your neighbor as yourself.” ²⁰ 

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

[14:1]  ² tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:22]  ³ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  ⁴ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:23]  ⁵ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁶ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[6:1]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ⁸ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ⁹ tn Or “some transgression” (L&N 88.297).

[6:1]  ¹⁰ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ¹¹ tn Or “with a gentle spirit” or “gently.”

[6:1]  ¹² tn Grk “taking careful notice.”

[6:1]  ¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ¹⁴ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ¹⁵ tn Or “some transgression” (L&N 88.297).

[6:1]  ¹⁶ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ¹⁷ tn Or “with a gentle spirit” or “gently.”

[6:1]  ¹⁸ tn Grk “taking careful notice.”

[5:14]  ¹⁹ tn Or “can be fulfilled in one commandment.”

[5:14]  ²⁰ sn A quotation from Lev 19:18.