Filipi 2:2

2:2 complete my joy and be of the same mind, ¹  by having the same love, being united in spirit, ²  and having one purpose.

Filipi 2:22

2:22 But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel.

Mazmur 55:13

55:13 But it is you, ³  a man like me, ⁴ 

my close friend in whom I confided. ⁵ 

Amsal 31:29

31:29 “Many ⁶  daughters ⁷  have done valiantly, ⁸ 

but you surpass them all!”

Yohanes 10:13

10:13 Because he is a hired hand and is not concerned about the sheep, ⁹  he runs away. ¹⁰ 

Yohanes 12:6

12:6 (Now Judas ¹¹  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ¹²  he used to steal what was put into it.) ¹³ 

Yohanes 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ¹⁴  had raised from the dead.

Kolose 1:10-11

1:10 so that you may live ¹⁵  worthily of the Lord and please him in all respects ¹⁶  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ¹⁷  all patience and steadfastness, joyfully

Kolose 4:11

4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ¹⁸  these are the only fellow workers for the kingdom of God, and they have been a comfort to me.

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁹ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²⁰ 

Titus 1:5

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.

[2:2]  ¹ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ² tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[55:13]  ³ sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.

[55:13]  ⁴ tn Heb “a man according to my value,” i.e., “a person such as I.”

[55:13]  ⁵ tn Heb “my close friend, one known by me.”

[31:29]  ⁶ tn The first word of the twentieth line begins with ר (resh), the twentieth letter of the Hebrew alphabet.

[31:29]  ⁷ tn Or “women” (NAB, NIV, NRSV, NLT).

[31:29]  ⁸ tn The word is the same as in v. 10, “noble, valiant.”

[10:13]  ⁹ tn Grk “does not have a care for the sheep.”

[10:13]  ¹⁰ tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

[12:6]  ¹¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ¹² tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ¹³ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[12:1]  ¹⁴ tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.

[1:10]  ¹⁵ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹⁶ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ¹⁷ 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.

[4:11]  ¹⁸ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[1:2]  ¹⁹ tn Grk “before eternal ages.”

[1:2]  ²⁰ tn Grk “before eternal ages.”