1 Korintus 6:6

6:6 Instead, does a Christian sue a Christian, ¹  and do this before unbelievers?

1 Korintus 7:12

7:12 To the rest I say – I, not the Lord ²  – if a brother has a wife who is not a believer and she is happy to live with him, he should not divorce her.

1 Korintus 7:15

7:15 But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound. ³  God has called you in peace.

1 Korintus 8:11

8:11 So by your knowledge the weak brother or sister, ⁴  for whom Christ died, is destroyed. ⁵ 

Matius 18:17

18:17 If ⁶  he refuses to listen to them, tell it to the church. If ⁷  he refuses to listen to the church, treat him like ⁸  a Gentile ⁹  or a tax collector. ¹⁰ 

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ¹¹  his hands on Saul ¹²  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ¹³  has sent me so that you may see again and be filled with the Holy Spirit.” ¹⁴ 

Roma 16:17

16:17 Now I urge you, brothers and sisters, ¹⁵  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!

Roma 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

Roma 3:6

3:6 Absolutely not! For otherwise how could God judge the world?

Roma 3:14

3:14 “Their mouths are ¹⁶  full of cursing and bitterness.” ¹⁷ 

Roma 3:2

3:2 Actually, there are many advantages. ¹⁸  First of all, ¹⁹  the Jews ²⁰  were entrusted with the oracles of God. ²¹ 

Yohanes 1:10

1:10 He was in the world, and the world was created ²²  by him, but ²³  the world did not recognize ²⁴  him.

[6:6]  ¹ tn Grk “does a brother sue a brother,” but see the note on the word “Christian” in 5:11.

[7:12]  ² sn I, not the Lord. Here and in v. 10 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 12-16, Paul deals with a situation about which the Lord gave no instruction in his earthly ministry.

[7:15]  ³ sn Interpreters differ over the implication of the statement the brother or sister is not bound. One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40, where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”

[8:11]  ⁴ tn Grk “the one who is weak…the brother for whom Christ died,” but see note on the word “Christian” in 5:11.

[8:11]  ⁵ tn This may be an indirect middle, “destroys himself.”

[18:17]  ⁶ tn Here δέ (de) has not been translated.

[18:17]  ⁷ tn Here δέ (de) has not been translated.

[18:17]  ⁸ tn Grk “let him be to you as.”

[18:17]  ⁹ tn Or “a pagan.”

[18:17]  ¹⁰ sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[9:17]  ¹¹ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ¹² tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ¹³ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ¹⁴ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[16:17]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[3:14]  ¹⁶ tn Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:14]  ¹⁷ sn A quotation from Ps 10:7.

[3:2]  ¹⁸ tn Grk “much in every way.”

[3:2]  ¹⁹ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ²⁰ tn Grk “they were.”

[3:2]  ²¹ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[1:10]  ²² tn Or “was made”; Grk “came into existence.”

[1:10]  ²³ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ²⁴ tn Or “know.”