2 Korintus 11:12

11:12 And what I am doing I will continue to do, so that I may eliminate any opportunity for those who want a chance to be regarded as our equals ¹  in the things they boast about.

Matius 10:16

Persecution of Disciples

10:16 “I ²  am sending you out like sheep surrounded by wolves, ³  so be wise as serpents and innocent as doves.

Roma 14:16

14:16 Therefore do not let what you consider good ⁴  be spoken of as evil.

Roma 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. ⁵ 

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁶  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Efesus 5:15

Live Wisely

5:15 Therefore be very careful how you live – not as unwise but as wise,

Efesus 5:1

Live in Love

5:1 Therefore, be ⁷  imitators of God as dearly loved children

Efesus 5:22

Exhortations to Households

5:22 ⁸ Wives, submit ⁹  to your husbands as to the Lord,

[11:12]  ¹ tn Grk “an opportunity, so that they may be found just like us.”

[10:16]  ² tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:16]  ³ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[14:16]  ⁴ tn Grk “do not let your good.”

[14:1]  ⁵ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:3]  ⁶ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[5:1]  ⁷ tn Or “become.”

[5:22]  ⁸ tn Many scholars regard Eph 5:21 as the verse which introduces this section, rather than 5:22. This is due in part to the lack of a main verb in this verse (see tc note which follows). This connection is not likely, however, because it requires the participle ὑποτασσόμενοι (Jupotassomenoi, “submitting”) in 5:21 to act as the main verb of the section, and this participle more likely is linked to the command “be filled by the Spirit” in 5:18 as a participle of result (see sn above). In any case, 5:21 does form a strong link between 5:18-21 and what follows, so the paragraph division which has been placed between 5:21 and 22 should not be viewed as a complete break in the author’s thought.

[5:22]  ⁹ tc The witnesses for the shorter reading (in which the verb “submit” is only implied) are minimal (Ì⁴⁶ B Cl Hier^mss), but significant and early. The rest of the witnesses add one of two verb forms as required by the sense of the passage (picking up the verb from v. 21). Several of these witnesses have ὑποτασσέσθωσαν (Jupotassesqwsan), the third person imperative (so א A I P Ψ 0278 33 81 1175 1739 1881 al lat co), while other witnesses, especially the later Byzantine cursives, read ὑποτάσσεσθε (Jupotassesqe), the second person imperative (D F G Ï sy). The text virtually begs for one of these two verb forms, but the often cryptic style of Paul’s letters argues for the shorter reading. The chronology of development seems to have been no verb – third person imperative – second person imperative. It is not insignificant that early lectionaries began a new day’s reading with v. 22; these most likely caused copyists to add the verb at this juncture.