Matius 5:23-24

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.

Matius 18:21

18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother ¹  who sins against me? As many as seven times?”

Matius 18:35

18:35 So also my heavenly Father will do to you, if each of you does not forgive your ²  brother ³  from your heart.”

Ulangan 15:11

15:11 There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open ⁴  your hand to your fellow Israelites ⁵  who are needy and poor in your land.

Nehemia 5:8

5:8 I said to them, “To the extent possible we have bought back our fellow Jews ⁶  who had been sold to the Gentiles. But now you yourselves want to sell your own countrymen, ⁷  so that we can then buy them back!” They were utterly silent, and could find nothing to say.

Obaja 1:10

Edom’s Treachery Against Judah

1:10 “Because ⁸  you violently slaughtered ⁹  your relatives, ¹⁰  the people of Jacob, ¹¹ 

shame will cover you, and you will be destroyed ¹²  forever.

Obaja 1:12

1:12 You should not ¹³  have gloated ¹⁴  when your relatives ¹⁵  suffered calamity. ¹⁶ 

You should not have rejoiced over the people of Judah when they were destroyed. ¹⁷ 

You should not have boasted ¹⁸  when they suffered adversity. ¹⁹ 

Roma 12:10

12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ²⁰  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ²¹  – which is your reasonable service.

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ²²  is bearing fruit and growing, so it has also been bearing fruit and growing ²³  among you from the first day you heard it and understood the grace of God in truth.

Kolose 1:1

Salutation

1:1 From Paul, ²⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Kolose 4:1

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

Yohanes 2:9

2:9 When ²⁵  the head steward tasted the water that had been turned to wine, not knowing where it came from ²⁶  (though the servants who had drawn the water knew), he ²⁷  called the bridegroom

Yohanes 3:10

3:10 Jesus answered, ²⁸  “Are you the teacher of Israel and yet you don’t understand these things? ²⁹ 

Yohanes 3:14-15

3:14 Just as ³⁰  Moses lifted up the serpent ³¹  in the wilderness, ³²  so must the Son of Man be lifted up, ³³  3:15 so that everyone who believes in him may have eternal life.” ³⁴ 

Yohanes 4:20-21

4:20 Our fathers worshiped on this mountain, ³⁵  and you people ³⁶  say that the place where people must worship is in Jerusalem.” ³⁷  4:21 Jesus said to her, “Believe me, woman, ³⁸  a time ³⁹  is coming when you will worship ⁴⁰  the Father neither on this mountain nor in Jerusalem.

Yohanes 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ⁴¹  on the Sabbath, the Jewish leaders ⁴²  began persecuting ⁴³  him.

[18:21]  ¹ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[18:35]  ² tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).

[18:35]  ³ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[15:11]  ⁴ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”

[15:11]  ⁵ tn Heb “your brother.”

[5:8]  ⁶ tn Heb “our brothers, the Jews.”

[5:8]  ⁷ tn Heb “your brothers.”

[1:10]  ⁸ tn Heb “from.” The preposition is used here with a causal sense.

[1:10]  ⁹ tn Heb “because of the slaughter and because of the violence.” These two expressions form a hendiadys meaning “because of the violent slaughter.” Traditional understanding connects the first phrase “because of the slaughter” with the end of v. 9 (cf. KJV, NASB, NIV, NLT). It is preferable, however, to regard it as parallel to the reference to violence at the beginning of v. 11. Both the parallel linguistic structure of the two phrases and the metrical structure of the verse favor connecting this phrase with the beginning of v. 10 (cf. NRSV, TEV).

[1:10]  ¹⁰ tn Heb “the violence of your brother.” The genitive construction is to be understood as an objective genitive. The meaning is not that Jacob has perpetrated violence (= subjective genitive), but that violence has been committed against him (= objective genitive).

[1:10]  ¹¹ tn Heb “your brother Jacob” (so NAB, NASB, NIV, NRSV); NCV “your relatives, the Israelites.”

[1:10]  ¹² tn Heb “be cut off” (so KJV, NASB, NRSV).

[1:12]  ¹³ tn In vv. 12-14 there are eight prohibitions which summarize the nature of the Lord’s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one “brother” to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by אַל (’al, “not”) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., “do not start to …”) or something already in process at the time of speaking (i.e., “stop…”). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., “you should not have …”). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.

[1:12]  ¹⁴ tn The Hebrew expression “to look upon” often has the sense of “to feast the eyes upon” or “to gloat over” (cf. v. 13).

[1:12]  ¹⁵ tn Heb “your brother” (so NAB, NIV, NRSV); NCV “your brother Israel.”

[1:12]  ¹⁶ tn Heb “in the day of your brother, in the day of his calamity.” This expression is probably a hendiadys meaning, “in the day of your brother’s calamity.” The Hebrew word נָכְרוֹ (nokhro, “his calamity”)_is probably a word-play on נָכְרִים (nokherim, “foreigners”) in v. 11.

[1:12]  ¹⁷ tn Heb “in the day of their destruction” (so KJV, NASB, NIV); NAB, NRSV “on the day of their ruin.”

[1:12]  ¹⁸ tn Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated.

[1:12]  ¹⁹ tn Heb “in the day of adversity”; NASB “in the day of their distress.”

[12:1]  ²⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ²¹ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[1:6]  ²² tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ²³ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:1]  ²⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:9]  ²⁵ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[2:9]  ²⁶ tn Grk “and he did not know where it came from.”

[2:9]  ²⁷ tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.

[3:10]  ²⁸ tn Grk “Jesus answered and said to him.”

[3:10]  ²⁹ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[3:14]  ³⁰ tn Grk “And just as.”

[3:14]  ³¹ sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.

[3:14]  ³² sn An allusion to Num 21:5-9.

[3:14]  ³³ sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.

[3:15]  ³⁴ tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).

[3:15]  sn Some interpreters extend the quotation of Jesus’ words through v. 21.

[4:20]  ³⁵ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ³⁶ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:21]  ³⁸ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ³⁹ tn Grk “an hour.”

[4:21]  ⁴⁰ tn The verb is plural.

[5:16]  ⁴¹ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ⁴² tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ⁴³ tn Or “harassing.”