Roma 8:31-32

8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who ¹  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ² 

Kolose 3:21

3:21 Fathers, ³  do not provoke ⁴  your children, so they will not become disheartened.

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Kolose 1:10

1:10 so that you may live ⁵  worthily of the Lord and please him in all respects ⁶  – bearing fruit in every good deed, growing in the knowledge of God,

Filipi 4:12

4:12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, ⁷  whether I go satisfied or hungry, have plenty or nothing.

Filipi 4:18

4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God.

Filipi 4:1

Christian Practices

4:1 So then, my brothers and sisters, ⁸  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

[8:32]  ¹ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[8:1]  ² tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[3:21]  ³ tn Or perhaps “Parents.” The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).

[3:21]  ⁴ tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”

[1:10]  ⁵ 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]  ⁶ 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.”

[4:12]  ⁷ tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.

[4:1]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.