2 Tesalonika 3:14-15

3:14 But if anyone does not obey our message through this letter, take note of him and do not associate closely with him, so that he may be ashamed. 3:15 Yet do not regard him as an enemy, but admonish him as a brother. ¹ 

Matius 18:17

18:17 If ²  he refuses to listen to them, tell it to the church. If ³  he refuses to listen to the church, treat him like ⁴  a Gentile ⁵  or a tax collector. ⁶ 

Roma 16:17

16:17 Now I urge you, brothers and sisters, ⁷  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ⁸  of the church in Cenchrea,

Kolose 1:11-13

1:11 being strengthened with all power according to his glorious might for the display of ⁹  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ¹⁰  in the saints’ ¹¹  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹² 

Kolose 1:1

Salutation

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

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.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁴ 

Titus 3:5

3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,

Ibrani 12:15-16

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ¹⁵  and causing trouble, and through him many become defiled. 12:16 And see to it that no one becomes ¹⁶  an immoral or godless person like Esau, who sold his own birthright for a single meal. ¹⁷ 

Ibrani 12:3

12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

Yohanes 1:10-11

1:10 He was in the world, and the world was created ¹⁸  by him, but ¹⁹  the world did not recognize ²⁰  him. 1:11 He came to what was his own, ²¹  but ²²  his own people ²³  did not receive him. ²⁴ 

[3:15]  ¹ tn That is, as a fellow believer.

[18:17]  ² tn Here δέ (de) has not been translated.

[18:17]  ³ tn Here δέ (de) has not been translated.

[18:17]  ⁴ tn Grk “let him be to you as.”

[18:17]  ⁵ tn Or “a pagan.”

[18:17]  ⁶ 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.

[16:17]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[16:1]  ⁸ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[1:11]  ⁹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ¹⁰ 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]  ¹¹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ¹² tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[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.

[1:2]  ¹⁴ tn Grk “before eternal ages.”

[12:15]  ¹⁵ tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[12:15]  sn An allusion to Deut 29:18.

[12:16]  ¹⁶ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ¹⁷ sn An allusion to Gen 27:34-41.

[1:10]  ¹⁸ tn Or “was made”; Grk “came into existence.”

[1:10]  ¹⁹ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ²⁰ tn Or “know.”

[1:11]  ²¹ tn Grk “to his own things.”

[1:11]  ²² tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ²³ tn “People” is not in the Greek text but is implied.

[1:11]  ²⁴ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.