Matius 15:32

The Feeding of the Four Thousand

15:32 Then Jesus called the ¹  disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.”

Markus 8:2-3

8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat. 8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.”

Filipi 2:5

2:5 You should have the same attitude toward one another that Christ Jesus had, ² 

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ³  any affection or mercy, ⁴ 

Titus 1:1

Salutation

1:1 From Paul, ⁵  a slave ⁶  of God and apostle of Jesus Christ, to further the faith ⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[15:32]  ¹ tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA²⁷, however, includes the pronoun, on the basis of the much stronger external evidence.

[2:5]  ² 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.”

[2:1]  ³ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ⁴ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:1]  ⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁶ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”