2 Korintus 5:8

5:8 Thus we are full of courage and would prefer to be away ¹  from the body and at home with the Lord.

Filipi 1:20-23

1:20 My confident hope ²  is that I will in no way be ashamed ³  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ⁴  1:21 For to me, living is Christ and dying is gain. 1:22 Now if I am to go on living in the body, ⁵  this will mean productive work ⁶  for me, yet I don’t know which I prefer: ⁷  1:23 I feel torn between the two, ⁸  because I have a desire to depart and be with Christ, which is better by far,

Filipi 2:17

2:17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you.

Kolose 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Kolose 1:1

Salutation

1:1 From Paul, ⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 3:16

3:16 For this is the way ¹⁰  God loved the world: He gave his one and only ¹¹  Son, so that everyone who believes in him will not perish ¹²  but have eternal life. ¹³ 

Wahyu 12:11

12:11 But ¹⁴  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ¹⁵  so much that they were afraid to die.

[5:8]  ¹ tn Or “be absent.”

[1:20]  ² tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (Joti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”

[1:20]  ³ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ⁴ tn Grk “whether by life or by death.”

[1:22]  ⁵ tn Grk “flesh.”

[1:22]  ⁶ tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).

[1:22]  ⁷ tn Grk “what I shall prefer.” The Greek verb αἱρέω (Jairew) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).

[1:22]  sn I don’t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24-25.

[1:23]  ⁸ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:1]  ⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:16]  ¹⁰ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ¹¹ tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ¹² tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ¹³ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[12:11]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ¹⁵ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.