Romans 14:14

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.

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 

Colossians 1:25

1:25 I became a servant of the church according to the stewardship ²  from God – given to me for you – in order to complete ³  the word of God,

Galatians 2:12

2:12 Until ⁴  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ⁵  and separated himself ⁶  because he was afraid of those who were pro-circumcision. ⁷ 

Galatians 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ⁸  again with Barnabas, taking Titus along too.

Galatians 4:4

4:4 But when the appropriate time ⁹  had come, God sent out his Son, born of a woman, born under the law,

Titus 1:15

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.

Hebrews 9:10

9:10 They served only for matters of food and drink ¹⁰  and various washings; they are external regulations ¹¹  imposed until the new order came. ¹² 

Hebrews 13:9

13:9 Do not be carried away by all sorts of strange teachings. ¹³  For it is good for the heart to be strengthened by grace, not ritual meals, ¹⁴  which have never benefited those who participated in them.

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

[1:25]  ² tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ³ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[2:12]  ⁴ tn The conjunction γάρ has not been translated here.

[2:12]  ⁵ 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]  ⁶ tn Or “and held himself aloof.”

[2:12]  ⁷ 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.

[2:1]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:4]  ⁹ tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).

[9:10]  ¹⁰ tn Grk “only for foods and drinks.”

[9:10]  ¹¹ tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ¹² tn Grk “until the time of setting things right.”

[13:9]  ¹³ tn Grk “by diverse and strange teachings.”

[13:9]  ¹⁴ tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).