Matius 20:1

Workers in the Vineyard

20:1 “For the kingdom of heaven is like a landowner ¹  who went out early in the morning to hire workers for his vineyard.

Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ²  in charge, assigning ³  to each his work, and commanded the doorkeeper to stay alert.

Markus 13:1

The Destruction of the Temple

13:1 Now ⁴  as Jesus ⁵  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ⁶ 

Kolose 1:10

1:10 so that you may live ⁷  worthily of the Lord and please him in all respects ⁸  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:2

1:2 to the saints, the faithful ⁹  brothers and sisters ¹⁰  in Christ, at Colossae. Grace and peace to you ¹¹  from God our Father! ¹² 

Kolose 1:1

Salutation

1:1 From Paul, ¹³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Filipi 2:25

2:25 But for now ¹⁴  I have considered it necessary to send Epaphroditus to you. For he is my brother, ¹⁵  coworker and fellow soldier, and your messenger ¹⁶  and minister ¹⁷  to me in my need. ¹⁸ 

Filipi 2:30

2:30 since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me. ¹⁹ 

Kolose 1:29

1:29 Toward this goal ²⁰  I also labor, struggling according to his power that powerfully ²¹  works in me.

Kolose 4:12

4:12 Epaphras, who is one of you and a slave ²²  of Christ, ²³  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ²⁴  in all the will of God.

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Kolose 2:9

2:9 For in him all the fullness of deity lives ²⁵  in bodily form,

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ²⁶  in the saints’ ²⁷  inheritance in the light.

Kolose 1:1

Salutation

1:1 From Paul, ²⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:10

1:10 For there are many ²⁹  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ³⁰ 

Titus 1:15-16

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 1:1

Salutation

1:1 From Paul, ³¹  a slave ³²  of God and apostle of Jesus Christ, to further the faith ³³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1-2

Salutation

1:1 From Paul, ³⁴  a slave ³⁵  of God and apostle of Jesus Christ, to further the faith ³⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁷ 

Titus 2:3-6

2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 2:4 In this way ³⁸  they will train ³⁹  the younger women to love their husbands, to love their children, 2:5 to be self-controlled, ⁴⁰  pure, fulfilling their duties at home, ⁴¹  kind, being subject to their own husbands, so that the message ⁴²  of God may not be discredited. ⁴³  2:6 Encourage younger men likewise to be self-controlled, ⁴⁴ 

Titus 1:5

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.

Filemon 1:1

Salutation

1:1 From Paul, ⁴⁵  a prisoner of Christ Jesus, ⁴⁶  and Timothy our ⁴⁷  brother, to Philemon, our dear friend ⁴⁸  and colaborer,

[20:1]  ¹ sn The term landowner here refers to the owner and manager of a household.

[13:34]  ² tn See the note on the word “slave” in 10:44.

[13:34]  ³ tn Grk “giving.”

[13:1]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ⁶ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[1:10]  ⁷ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁸ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:2]  ⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹¹ tn Or “Grace to you and peace.”

[1:2]  ¹² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:25]  ¹⁴ tn Grk “But.” The temporal notion (“for now”) is implied in the epistolary aorist (“I have considered”), for Epaphroditus was dispatched with this letter to the Philippians.

[2:25]  ¹⁵ tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.”

[2:25]  sn The reason why Paul refers to Epaphroditus as his brother, coworker, fellow soldier, etc., is because he wants to build up Epaphroditus in the eyes of the Philippians, since Paul is sending him back instead of Timothy. This accent on Epaphroditus’ character and service is implied in the translation “For he is…”

[2:25]  ¹⁶ tn Grk “apostle.”

[2:25]  ¹⁷ tn The Greek word translated “minister” here is λειτουργός (leitourgo").

[2:25]  ¹⁸ tn Grk “servant of my need.”

[2:30]  ¹⁹ tn Grk “make up for your lack of service to me.”

[1:29]  ²⁰ tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

[1:29]  ²¹ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”

[4:12]  ²² tn See the note on “fellow slave” in 1:7.

[4:12]  ²³ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ²⁴ tn Or “filled.”

[2:9]  ²⁵ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[1:12]  ²⁶ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²⁷ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ²⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:10]  ²⁹ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ³⁰ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:1]  ³¹ 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]  ³² 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]  ³³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ³⁷ tn Grk “before eternal ages.”

[2:4]  ³⁸ tn Grk “that they may train” (continuing the sentence of 2:3).

[2:4]  ³⁹ tn This verb, σωφρονίζω (swfronizw), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.

[2:5]  ⁴⁰ tn Or “sensible.”

[2:5]  ⁴¹ tn Grk “domestic,” “keeping house.”

[2:5]  ⁴² tn Or “word.”

[2:5]  ⁴³ tn Or “slandered.”

[2:6]  ⁴⁴ tn Or “sensible.”

[1:1]  ⁴⁵ 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]  ⁴⁶ sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).

[1:1]  ⁴⁷ tn “our” is not present in the Greek text, but was supplied to bring out the sense in English.

[1:1]  ⁴⁸ tn Grk “dear.” The adjective is functioning as a substantive; i.e., “dear one” or “dear friend.”