Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ¹  The one who has ears had better listen! ² 

Roma 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ³  would be the firstborn among many brothers and sisters. ⁴ 

Roma 8:2

8:2 For the law of the life-giving Spirit ⁵  in Christ Jesus has set you ⁶  free from the law of sin and death.

Kolose 3:18

Exhortation to Households

3:18 Wives, submit to your ⁷  husbands, as is fitting in the Lord.

Kolose 4:10-11

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ⁸  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.

Yohanes 3:2

3:2 came to Jesus ⁹  at night ¹⁰  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ¹¹  that you do unless God is with him.”

[13:43]  ¹ sn An allusion to Dan 12:3.

[13:43]  ² tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[8:29]  ³ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:2]  ⁵ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁶ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[3:18]  ⁷ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[4:11]  ⁸ 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.

[3:2]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ¹⁰ tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ¹¹ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.