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 14:15

14:15 For if your brother or sister ⁴  is distressed because of what you eat, ⁵  you are no longer walking in love. ⁶  Do not destroy by your food someone for whom Christ died.

Romans 14:21

14:21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble. ⁷ 

Zechariah 4:10

4:10 For who dares make light of small beginnings? These seven eyes ⁸  will joyfully look on the tin tablet ⁹  in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

Matthew 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Luke 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ¹⁰  also told this parable to some who were confident that they were righteous and looked down ¹¹  on everyone else.

Luke 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ¹²  Jesus ¹³  told them a parable to show them they should always ¹⁴  pray and not lose heart. ¹⁵ 

Colossians 1:11-13

1:11 being strengthened with all power according to his glorious might for the display of ¹⁶  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ¹⁷  in the saints’ ¹⁸  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁹ 

[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.

[14:15]  ⁴ tn Grk “brother.”

[14:15]  ⁵ tn Grk “on account of food.”

[14:15]  ⁶ tn Grk “according to love.”

[14:21]  ⁷ tc A large number of mss, some of them quite important (Ì^46vid א² B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.

[4:10]  ⁸ tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.

[4:10]  ⁹ tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bÿdil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.

[18:9]  ¹⁰ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ¹¹ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:1]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ¹⁴ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ¹⁵ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[1:11]  ¹⁶ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ¹⁷ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁸ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ¹⁹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).