1 Korintus 7:16

7:16 For how do you know, wife, whether you will bring your husband to salvation? ¹  Or how do you know, husband, whether you will bring your wife to salvation? ² 

1 Korintus 9:20-22

9:20 To the Jews I became like a Jew to gain the Jews. To those under the law I became like one under the law (though I myself am not under the law) ³  to gain those under the law. 9:21 To those free from the law I became like one free from the law (though I am not free from God’s law but under the law of Christ) to gain those free from the law. 9:22 To the weak I became weak in order to gain the weak. I have become all things to all people, so that by all means I may save some.

1 Korintus 9:2

9:2 If I am not an apostle to others, at least I am to you, for you are the confirming sign ⁴  of my apostleship in the Lord.

Titus 2:10

2:10 not pilfering, but showing all good faith, ⁵  in order to bring credit to ⁶  the teaching of God our Savior in everything.

[7:16]  ¹ tn Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.

[7:16]  ² tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.

[9:20]  ³ tc The Byzantine text, as well as a few other witnesses (D² [L] Ψ 1881 Ï) lack this parenthetical material, while geographically widespread, early, and diverse witnesses have the words (so א A B C D* F G P 33 104 365 1175 1505 1739 al latt). The phrase may have dropped out accidentally through homoioteleuton (note that both the preceding phrase and the parenthesis end in ὑπὸ νόμον [Jupo nomon, “under the law”]), or intentionally by overscrupulous scribes who felt that the statement “I myself am not under the law” could have led to license.

[9:2]  ⁴ tn Grk “the seal.”

[2:10]  ⁵ 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]  ⁶ tn Or “adorn,” “show the beauty of.”