1 Korintus 10:24

10:24 Do not seek your own good, but the good of the other person.

1 Korintus 10:33

10:33 just as I also try to please everyone in all things. I do not seek my own benefit, but the benefit ¹  of many, so that they may be saved.

1 Korintus 12:25

12:25 so that there may be no division in the body, but the members may have mutual concern for one another.

Roma 14:12-15

14:12 Therefore, each of us will give an account of himself to God. ² 

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. ³  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. 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.

Roma 15:1-2

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁷  15:2 Let each of us please his neighbor for his good to build him up.

Galatia 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ⁸  only do not use your freedom as an opportunity to indulge your flesh, ⁹  but through love serve one another. ¹⁰ 

Galatia 6:1-2

Support One Another

6:1 Brothers and sisters, ¹¹  if a person ¹²  is discovered in some sin, ¹³  you who are spiritual ¹⁴  restore such a person in a spirit of gentleness. ¹⁵  Pay close attention ¹⁶  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.

Filipi 2:3-5

2:3 Instead of being motivated by selfish ambition ¹⁷  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 2:4 Each of you should be concerned ¹⁸  not only ¹⁹  about your own interests, but about the interests of others as well. ²⁰  2:5 You should have the same attitude toward one another that Christ Jesus had, ²¹ 

Filipi 2:21

2:21 Others are busy with their own concerns, not those of Jesus Christ.

Filipi 2:2

2:2 complete my joy and be of the same mind, ²²  by having the same love, being united in spirit, ²³  and having one purpose.

Titus 2:10

2:10 not pilfering, but showing all good faith, ²⁴  in order to bring credit to ²⁵  the teaching of God our Savior in everything.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²⁶  sound teaching.

Yohanes 3:16-17

3:16 For this is the way ²⁷  God loved the world: He gave his one and only ²⁸  Son, so that everyone who believes in him will not perish ²⁹  but have eternal life. ³⁰  3:17 For God did not send his Son into the world to condemn the world, ³¹  but that the world should be saved through him.

[10:33]  ¹ tn Although the Greek word translated “benefit” occurs only once in this verse, the Greek article occurs twice. This indicates an implied repetition of the term, which has been included twice in the translation for the sake of clarity and English style.

[14:12]  ² tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.

[14:12]  tn Or “each of us is accountable to God.”

[14:13]  ³ tn Grk “brother.”

[14:15]  ⁴ tn Grk “brother.”

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

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

[15:1]  ⁷ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[5:13]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ⁹ tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[5:13]  ¹⁰ tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).

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

[6:1]  ¹² tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ¹³ tn Or “some transgression” (L&N 88.297).

[6:1]  ¹⁴ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ¹⁵ tn Or “with a gentle spirit” or “gently.”

[6:1]  ¹⁶ tn Grk “taking careful notice.”

[2:3]  ¹⁷ tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

[2:4]  ¹⁸ tn On the meaning “be concerned about” for σκοπέω (skopew), see L&N 27.36.

[2:4]  ¹⁹ tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”). The bulk of the Western text dropped the καί, motivated most likely by ascetic concerns.

[2:4]  ²⁰ tc The bulk of the Western text (D*^,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns. Strong external attestation for its inclusion from excellent witnesses as well as the majority (Ì⁴⁶ א A B C D² 0278 33 1739 1881 Ï) also marks it as original.

[2:4]  tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2-4 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2-4, the imperative “complete” in v. 2. This is followed by a subjunctive after ἵνα (Jina, translated as an epexegetical clause, “and be of the same mind”) and three instrumental participles. Thus the focus of these four verses is to “be of the same mind” and all that follows this instruction is the means for accomplishing that.

[2:5]  ²¹ tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”

[2:2]  ²² 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]  ²³ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:10]  ²⁴ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ²⁵ tn Or “adorn,” “show the beauty of.”

[2:1]  ²⁶ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:16]  ²⁷ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ²⁸ tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ²⁹ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ³⁰ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[3:17]  ³¹ sn That is, “to judge the world to be guilty and liable to punishment.”