BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37 .”


Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.


BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).


Or “my conscience bears witness to me.”


Grk “my sorrow is great and the anguish in my heart is unceasing.”


Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”


Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.


Grk “my kinsmen according to the flesh.”


Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


The Greek term υἱοθεσία ( Juioqesia ) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”


Or “cultic service.”


Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.


Grk “according to the flesh.”


Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)


Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν ( Jo wn , “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5 ,” Christ and the Spirit in the New Testament , 95-112; and M. J. Harris, Jesus as God , 144-72.


Grk “For not all those who are from Israel are Israel.”


Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael. sn A quotation from Gen 21:12 .


Grk “That is,” or “That is to say.”


Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation. sn The expression the children of the flesh refers to the natural offspring.


Grk “For this is the word of promise.”


Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.


Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.


Grk “God’s purpose according to election.”


Or “not based on works but based on…”


Grk “by the one who calls.” sn The entire clause is something of a parenthetical remark.


, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.


Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”


Grk “he”; the referent (God) has been specified in the translation for clarity.


Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”


Grk “O man.”


Grk “On the contrary, O man, who are you to talk back to God?”


Grk “Or does not the potter have authority over the clay to make from the same lump.”


Grk “one vessel for honor and another for dishonor.”


Grk “vessels.” This is the same Greek word used in v. 21 .


Or “vessels destined for wrath.” The genitive ὀργῆς ( orghs ) could be taken as a genitive of destination.


Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω ( katartizw ) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.


Grk “and her who was not beloved, ‘Beloved.’”


Grk “And it will be in the very place.”


Grk “sons.”


D F G Ψ 33 Ï lat). The longer reading follows Isa 10:22-23 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself. There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” ( συντελῶν καὶ συντέμνων , suntelwn kai suntemnwn ). These participles are translated as adverbs for smoothness; a more literal (and more cumbersome) rendering would be: “The Lord will act by closing the account [or completing the sentence], and by cutting short the time.” The interpretation of this text is notoriously difficult. Cf. BDAG 975 s.v. συντέμνω . sn A modified quotation from Isa 10:22-23 . Since it is not exact, it has been printed as italics only.


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”


Or “who pursued.” The participle could be taken adverbially or adjectivally.


Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης ( dikaiosunh" ) as an attributed genitive (see ExSyn 89-91).


Grk “has not attained unto the law.”


Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.


D Ψ 33 Ï sy), read νόμου ( nomou , “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א * A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify. Grk “but as by works.”


Grk “the stone of stumbling.”


Grk “a stone of stumbling and a rock of offense.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13 .


Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.


Grk “they have a zeal for God.”


Grk “in accord with knowledge.” sn Their zeal is not in line with the truth means that the Jews’ passion for God was strong, but it ignored the true righteousness of God (v. 3 ; cf. also 3:21 ).


Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον ( kurion ) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.


Grk “believes to righteousness.”


Grk “confesses to salvation.”


Grk “preaching”; the words “to them” are supplied for clarification.


The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”


Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.


The Greek term here is ῥῆμα ( rJhma ), which often (but not exclusively) focuses on the spoken word.


א * B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ ( rJhma Cristou ) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression. The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.


That is, Israel (see the following verse).


Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή ( mh ) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.


Here the particle μενοῦνγε ( menounge ) is correcting the negative response expected by the particle μή ( mh ) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.


Grk “Israel did not ‘not know,’ did he?” The double negative in Greek has been translated as a positive affirmation for clarity (see v. 18 above for a similar situation).


Grk “the revelation,” “the oracle.”


The Greek term here is ἀνήρ ( anhr ), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7 ), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “that they might fall.”


Grk “them”; the referent (Israel, cf. 11:7 ) has been specified in the translation for clarity.


Or “full inclusion”; Grk “their fullness.”


Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.


Grk “became a participant of.”


Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”


Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.


Grk “if you continue in (the) kindness.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13 .


Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”


Grk “fullness.”


It is not clear whether the phrase καὶ οὕτως ( kai Joutws , “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end ( Gottes Ich und Israel [FRLANT], 118).


F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause ( οὗτοι νῦν ἠπείθησαν … αὐτοὶ νῦν ἐλεηθῶσιν [ |outoi nun hpeiqhsan … autoi nun elehqwsin ; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss .


Grk “to all”; “them” has been supplied for stylistic reasons.


Grk “him”; the referent (God) has been specified in the translation for clarity.


Grk “he”; the referent (God) has been specified in the translation for clarity.


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. 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.”


Although συσχηματίζεσθε ( suschmatizesqe ) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.


Grk “to this age.”


The words “of you” have been supplied for clarity.


Or “to each as God has distributed a measure of faith.”


This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”


The verb “must be” is understood in the Greek text.


Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.


Grk “Do not be wise in your thinking.”


Here ἄνθρωπος ( anqrwpo" ) is used as a generic and refers to both men and women.


Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.


Grk “by God.”


Grk “the authority,” referring to the authority just described.


Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.


Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.


Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.


Grk “devoted to this very thing.”


Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue ( ExSyn 238).


Grk “and this,” probably referring to the command to love ( 13:8-10 ); hence, “do” is implied from the previous verses.


The participle εἰδότες ( eidotes ) has been translated as a causal adverbial participle.


Grk “make no provision for the flesh unto desires.”


Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.


א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3 .


Grk “For one judges day from day, and one judges all days.”


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3 ). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.


Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3 ). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.


places the words in brackets, indicating doubt as to their authenticity. Or “each of us is accountable to God.”


Grk “brother.”


Grk “on account of food.”


Grk “according to love.”


Grk “do not let your good.”


Grk “by men”; but ἄνθρωπος ( anqrwpo" ) is generic here (“people”) since the contrast in context is between God and humanity.


B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss ( א * A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13 . The shorter reading is therefore preferred.


places the word in brackets, indicating some doubt as to its authenticity.


Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.


Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”


Grk “grant you to think the same among one another.”


Grk “of the circumcision”; that is, the Jews.


Or “to the patriarchs.”


There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.


Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God ( 15:13 a) or Christ ( 15:12 ).


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13 .


Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.


The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ ( to euangelion tou qeou , “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek , §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.


Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”


puts the article in brackets, indicating some doubt as to its authenticity. Grk “Therefore I have a boast.”


Grk “unto obedience.”


Grk “now no longer having a place…I have.”


Grk “but having a desire…for many years.”


Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.


Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.


Grk “have sealed this fruit to them.”


Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.


) also inserting 16:25-27 at this point. See the tc note at 16:25 for more information.


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.


Grk “first fruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.


Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.


Or “Junias.” sn The feminine name Junia , though common in Latin, is quite rare in Greek (apparently only three instances of it occur in Greek literature outside Rom 16:7 , according to the data in the TLG [D. Moo, Romans [NICNT], 922]). The masculine Junias (as a contraction for Junianas ), however, is rarer still: Only one instance of the masculine name is known in extant Greek literature (Epiphanius mentions Junias in his Index discipulorum 125). Further, since there are apparently other husband-wife teams mentioned in this salutation (Prisca and Aquila [v. 3 ], Philologus and Julia [v. 15 ]), it might be natural to think of Junia as a feminine name. (This ought not be pressed too far, however, for in v. 12 all three individuals are women [though the first two are linked together], and in vv. 9-11 all the individuals are men.) In Greek only a difference of accent distinguishes between Junias (male) and Junia (female). If it refers to a woman, it is possible (1) that she had the gift of apostleship (not the office), or (2) that she was not an apostle but along with Andronicus was esteemed by (or among) the apostles. As well, the term “prominent” probably means “well known,” suggesting that Andronicus and Junia(s) were well known to the apostles (see note on the phrase “well known” which follows).


Or “kinsmen,” “relatives,” “fellow countrymen.”


Or “prominent, outstanding, famous.” The term ἐπίσημος ( epishmo" ) is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [ Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν ( en ) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, ( ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7 ,” NTS 47 (2001): 76-91, who argue for the elative notion here.


Or “among the apostles.” See discussion in the note on “well known” for these options.


Or “kinsman,” “relative,” “fellow countryman.”


Grk “Greet the beloved.”


Grk “and his mother and mine.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13 .


Grk “saints.”


Grk “hearts.”


Grk “kinsmen, relatives, fellow countrymen.”


. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16 . Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter . On the other hand, H. Gamble ( The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23 , since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24 , since the mss that put the doxology after chapter almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24 , perhaps because it would be redundant before 16:25-27 . A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23 . For a full discussion, see TCGNT 470-73.


Grk “Paul.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.


B D F G 33 it). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred both because it has somewhat better attestation and because it is slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus.” As well, the later Pauline letters almost uniformly use this order in the salutations. Thus, on both external and internal grounds, “Christ Jesus” is the preferred reading here.


For location see JP1-C2 ; JP2-C2 ; JP3-C2 ; JP4-C2 .


Grk “theirs and ours.”


Grk “Grace to you and peace.”


Grk “who,” referring to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [ adelfoi ] meaning “brothers and sisters” is cited).


Grk “that you all say the same thing.”


Grk “that there be no divisions among you.”


Grk “that you be united in/by the same mind and in/by the same purpose.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10 .


Or “rivalries, disputes.”


Or “And I say this because.”


Questions prefaced with μή ( mh ) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “was he?”).


This third question marks a peak in which Paul’s incredulity at the Corinthians’ attitude is in focus. The words “in fact” have been supplied in the translation to make this rhetorical juncture clear.


), lack the words τῷ θεῷ ( tw qew , “God”), while the rest have them. An accidental omission could well account for the shorter reading, especially since θεῷ would have been written as a nomen sacrum ( eucaristwtwqMw ). However, one might expect to see, in some mss at least, a dropping of the article but not the divine name. Internally, the Pauline introductory thanksgivings elsewhere always include τῷ θεῷ after εὐχαριστῶ ( eucaristw , “I thank”; cf. Rom 1:8 ; 1 Cor 1:4 ; Phil 1:3 ; Phlm 4 ; in the plural, note Col 1:3 ; 1 Thess 1:2 ). However, both the fact that this is already used in 1 Cor 1:4 (thus perhaps motivating scribes to add it ten verses later), and that in later portions of his letters Paul does not consistently use the collocation of εὐχαριστῶ with τῷ θεῷ ( Rom 16:4 ; 1 Cor 10:30 ), might give one pause. Still, nowhere else in the corpus Paulinum do we see a sentence begin with εὐχαριστῶ without an accompanying τῷ θεῷ . A decision is difficult, but on balance it is probably best to retain the words.


Grk “would not be emptied.”


Grk “the scribe.” The traditional rendering of γραμματεύς ( grammateu" ) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the Mosaic law” comes closer to the meaning for the modern reader.


Or “Messiah”; Grk “preach Christ [Messiah] crucified,” giving the content of the message.


Grk “than men.”


Grk “Think about your calling.” “Calling” in Paul’s writings usually refers to God’s work of drawing people to faith in Christ. The following verses show that “calling” here stands by metonymy for their circumstances when they became Christians, leading to the translation “the circumstances of your call.”


Grk “according to the flesh.”


The Greek word ευγενής ( eugenh" ) refers to the status of being born into nobility, wealth, or power with an emphasis on the privileges and benefits that come with that position.


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “of him you are in Christ Jesus.”


Grk “and I, when I came.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, κἀγώ ( kagw ) has not been translated here.


B D F G Ψ 33 1739 1881 Ï and some versions), though not quite as impressive. μαρτύριον may have been changed by scribes in anticipation of Paul’s words in 2:7 , or conversely, μυστήριον may have been changed to conform to 1:6 . Transcriptionally, since “the mystery of God/Christ” is a well-worn expression in the corpus Paulinum ( 1 Cor 2:7; 4:1 ; Eph 3:4 ; Col 2:2; 4:3 ), while “testimony of Christ” occurs in Paul only once ( 1 Cor 1:6 , though “testimony of the Lord” appears in 2 Tim 1:8 ), and “testimony of God” never, it is likely that scribes changed the text to the more usual expression. A decision is difficult in this instance, but a slight preference should be given to μαρτύριον .


Grk “to know nothing.”


In extrabiblical literature this word was applied to an initiate of a mystery religion (BDAG 995 s.v. τέλειος 3, gives numerous examples and states this was a technical term of the mystery religions). It could here refer to those who believed Paul’s message, the mystery of God (v. 1 ), and so be translated as “those who believe God’s message.”


Grk “entered the heart,” an OT expression, in which the heart functions like the mind.


Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).


Grk “natural person.” Cf. BDAG 1100 s.v. ψυχικός a, “an unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God.”


Or “evaluates.”


Or “is evaluated” (i.e., “is subject to evaluation”); Grk “he himself is discerned,” that is, the person without the Spirit does not understand the person with the Spirit, particularly in relation to the life of faith.


Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1 ).


Or “are still merely human”; Grk “fleshly.” Cf. BDAG 914 s.v. σαρκικός 2, “pert. to being human at a disappointing level of behavior or characteristics, (merely) human.” The same phrase occurs again later in this verse.


Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.”


Grk “are you not men,” i.e., (fallen) humanity without the Spirit’s influence. Here Paul does not say “walking in accordance with” as in the previous verse; he actually states the Corinthians are this. However, this is almost certainly rhetorical hyperbole.


Grk “and to each as the Lord gave.”


Grk “is anything.”


Grk “are one.” The purpose of this phrase is to portray unified action on the part of ministers underneath God’s sovereign control. Although they are in fact individuals, they are used by God with a single purpose to accomplish his will in facilitating growth. This emphasis is brought out in the translation “work as one.”


Although 1 Cor 3:9 is frequently understood to mean, “we are coworkers with God,” such a view assumes that the genitive θεοῦ ( qeou ) is associative because of its relationship to συνεργοί ( sunergoi ). However, not only is a genitive of association not required by the syntax (cf. ExSyn 130), but the context is decidedly against it: Paul and Apollos are insignificant compared to the God whom they serve (vv. 5-8 ).


Grk “each one’s.” Here “builder’s” is employed in the translation for clarity.


In an attempt to clarify the referent, some translations add “of Christ” after “Day” (so TEV); others specify this as “judgment day” (NLT) or “the day of judgment” (CEV). sn The Day refers to the Day of the Lord Jesus Christ (cf. 1:8; 5:5 ) when each Christian worker will appear before Christ for evaluation of his ministry. Paul’s constant motivation was to be pleasing to the Lord in that day ( 2 Cor 5:9-10 ) and receive his commendation ( 1 Cor 4:5 ).


The translation “[will] be punished ” is given here by BDAG 428 s.v. ζημιόω 2. But the next clause says “he will be delivered” and so “suffering loss” is more likely to refer to the destruction of the “work” by fire or the loss of the reward that could have been gained.


Grk “let no one deceive himself.”


Grk “so then, let no one boast in men.”


Here ἄνθρωπος ( anqrwpo" ) is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4 .a. γ ).


Grk “time, until the Lord comes, who will bring to light.”


Or “praise.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10 .


includes ᾿Ιησοῦ in brackets, indicating doubt as to its authenticity.


Grk “puffed up”; “inflated.”


Grk “rod.” Context indicates that this rod will be used for disciplinary purposes. sn Paul is using the term rod in this context to refer to his apostolic authority to discipline those who have become arrogant in the Corinthian church and have attempted to undermine his ministry (cf. 4:18-19 ).


Or “someone has married”; Grk “someone has,” but the verb ἔχω ( ecw ) is routinely used of marital relationships (cf. BDAG 420 s.v. 2 .a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her.


Or “are puffed up/arrogant,” the same verb occurring in 4:6, 18 .


Grk “sorrowful, so that the one who did this might be removed.”


Grk “in body.”


Verse 3 is one sentence in Greek (“For – even though I am absent in body, yet present in spirit – I have already judged the one who did this, as though I were present”) that has been broken up due to English stylistic considerations.


F G 33 1881 Ï co and before ᾿Ιησοῦ in 81. The wording τοῦ κυρίου ἡμῶν ᾿Ιησοῦ is read by B D* 1175 1739 pc. Concerning Χριστοῦ , even though the external evidence for this is quite good, it may well be a motivated reading. Elsewhere in Paul the expression “our Lord Jesus” is routinely followed by “Christ” (e.g., Rom 5:1, 11; 15:6, 30 ; 1 Cor 1:2, 7, 10; 15:57 ; 2 Cor 8:9 ; Gal 6:14, 18 , Eph 1:3, 17; 5:20; 6:24 ; Col 1:3 ; 1 Thess 1:3; 5:9, 23, 28 ). Less commonly, the wording is simply “our Lord Jesus” (e.g., Rom 16:20 ; 2 Cor 1:14 ; 1 Thess 2:19; 3:11, 13 ; 2 Thess 1:8, 12 ). A preference should thus be given to the shorter reading. As for the ἡμῶν , it is very difficult to decide: “the Lord Jesus” occurs as often as “our Lord Jesus” (cf. 1 Cor 11:23; 16:23 ; 2 Cor 4:14; 11:31 ; Eph 1:15 ; 1 Thess 4:2 ; 2 Thess 1:7 ; Phlm 5 ). Although scribes would tend to expand on the text, the only witnesses that have “the Lord Jesus” (without “our” or “Christ”) are A Ψ 1505 pc . On balance, then, “our Lord Jesus” is the best reading in this verse.


Verses 4 b-5a are capable of various punctuations: (1) “and I am with you in spirit, through the power of our Lord Jesus turn this man over to Satan”; (2) “and I am with you in spirit with the power of our Lord Jesus, turn this man over to Satan”; (3) “and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan” (as adopted in the text). The first option suggests the Lord’s power is needed when the church is to hand the man over to Satan; the second option suggests that the Lord’s power is present when Paul is gathered with the Corinthians in spirit; the third option leaves the relation of the Lord’s power to the surrounding phrases vague, perhaps implying that both are in view.


Or perhaps “turn this man over to Satan for the destruction of your fleshly works, so that your spirit may be saved…”; Grk “for the destruction of the flesh, so that the spirit may be saved.” This is one of the most difficult passages in the NT, and there are many different interpretations regarding what is in view here. (1) Many interpreters see this as some sort of excommunication (“turn this man over to Satan”) which in turn leads to the man’s physical death (“the destruction of the flesh”), resulting in the man’s ultimate salvation (“that [his] spirit may be saved…”). (2) Others see the phrase “destruction of the flesh” as referring to extreme physical suffering or illness that stops short of physical death, thus leading the offender to repentance and salvation. (3) A number of scholars (e.g. G. D. Fee, First Corinthians [NICNT], 212-13) take the reference to the “flesh” to refer to the offender’s “sinful nature” or “carnal nature,” which is “destroyed” by placing him outside the church, back in Satan’s domain (exactly how this “destruction” is accomplished is not clear, and is one of the problems with this view). (4) More recently some have argued that neither the “flesh” nor the “spirit” belong to the offender, but to the church collectively; thus it is the “fleshly works” of the congregation which are being destroyed by the removal of the offender (cf. 5:13 ) so that the “spirit,” the corporate life of the church lived in union with God through the Holy Spirit, may be preserved (cf. 5:7-8 ). See, e.g., B. Campbell, “Flesh and Spirit in 1 Cor 5:5 : An Exercise in Rhetorical Criticism of the NT,” JETS 36 (1993): 331-42. The alternate translation “for the destruction of your fleshly works, so that your spirit may be saved” reflects this latter view.


א Ψ Ï ; κυρίου ᾿Ιησοῦ Χριστοῦ ( kuriou Ihsou Cristou , “Lord Jesus Christ”) by D pc ; and κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ ( kuriou Jhmwn Ihsou Cristou , “our Lord Jesus Christ”) by A F G P 33 al . The shorter reading is preferred as the reading that best explains the other readings, especially in view of the mention of “Jesus” twice in the previous verse.


Grk “a little yeast leavens.”


Grk “with the unleavened bread of sincerity and truth.”


Grk “a brother,” but the Greek word “brother” may be used for “brother or sister,” “fellow Christian,” or “fellow member of the church.” Here the term “brother” broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).


Or “a reviler”; BDAG 602 s.v. λοίδορος defines the term as “ reviler, abusive person .”


Or “if you have ordinary lawsuits, appoint as judges those who have no standing in the church!” This alternative reading (cf. KJV, NIV) takes the Greek verb καθίζετε ( kaqizete ) as an ironic imperative instead of a question. This verb comes, however, at the end of the sentence. It is not impossible that Paul meant for it to be understood this way, but its placement in the sentence does not make this probable.


Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11 .


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


Grk “brothers.” The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a). See also the note on the phrase “brothers and sisters” in 1:10 .


This term is sometimes rendered “effeminate,” although in contemporary English usage such a translation could be taken to refer to demeanor rather than behavior. BDAG 613 s.v. μαλακός 2 has “pert. to being passive in a same-sex relationship, effeminate esp. of catamites , of men and boys who are sodomized by other males in such a relationship.” L&N 88.281 states, “the passive male partner in homosexual intercourse – ‘homosexual.’ …As in Greek, a number of other languages also have entirely distinct terms for the active and passive roles in homosexual intercourse.” See also the discussion in G. D. Fee, First Corinthians (NICNT), 243-44. A number of modern translations have adopted the phrase “male prostitutes” for μαλακοί in 1 Cor 6:9 (NIV, NRSV, NLT) but this could be misunderstood by the modern reader to mean “males who sell their services to women,” while the term in question appears, at least in context, to relate to homosexual activity between males. Furthermore, it is far from certain that prostitution as commonly understood (the selling of sexual favors) is specified here, as opposed to a consensual relationship. Thus the translation “passive homosexual partners” has been used here.


On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9 …of one who assumes the dominant role in same-sex activity, opp. μαλακός … 1 Ti 1:10 ; Pol 5:3. Cp. Ro 1:27 .” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός , the passive male partner.” Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.


Or “revilers”; BDAG 602 s.v. λοίδορος defines the term as “ reviler, abusive person .” Because the term “abusive” without further qualification has become associated in contemporary English with both physical and sexual abuse, the qualifier “verbally” has been supplied in the translation.


Grk “and some [of you] were these.”


Ψ Ï sa). Although the wording of the original could certainly have been expanded, it is also possible that Χριστοῦ as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the original wording seems to have been ᾿Ιησοῦ Χριστοῦ .


Grk “both this [stomach] and these [foods].” sn There is debate as to the extent of the Corinthian slogan which Paul quotes here. Some argue that the slogan is only the first sentence – “Food is for the stomach and the stomach is for food” – with the second statement forming Paul’s rejoinder, while others argue that the slogan contains both sentences (as in the translation above). The argument which favors the latter is the tight conceptual and grammatical parallelism which occurs if Paul’s response begins with “The body is not for sexual immorality” and then continues through the end of v. 14 . For discussion and diagrams of this structure, see G. D. Fee, First Corinthians (NICNT), 253-57.


Or “is in relationship with.”


Grk “is one body,” implying the association “with her.”


Grk “in relationship with.”


Grk “is one spirit,” implying the association “with him.”


Grk “the ‘in you’ Holy Spirit.” The position of the prepositional phrase ἐν ὑμῖν ( en Jumin , “in you”) between the article and the adjective effectively places the prepositional phrase in first attributive position. Such constructions are generally translated into English as relative clauses.


Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant . 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12-13 ) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23 ). See also G. D. Fee, “ 1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.


Grk “each man should have his own wife.” “Have” in this context means “have marital relations with” (see the following verse). The verb ἐχέτω ( ecetw , “have”) occurs twice in the Greek text, but has not been repeated in the translation for stylistic reasons. This verb occurs 8 times in the LXX ( Exod 2:1 ; Deut 28:30 ; 2 Chr 11:21 ; 1 Esd 9:12, 18; Tob 3:8; Isa 13:16; 54:1 ) with the meaning “have sexual relations with,” and 9 times elsewhere in the NT with the same meaning ( Matt 20:23; 22:28 ; Mark 6:18; 12:33 ; Luke 20:28 ; John 4:18 [twice]; 1 Cor 5:1; 7:29 ).


Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.


Grk “fulfill the obligation” or “pay the debt,” referring to the fulfillment of sexual needs within marriage.


א * A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.


Grk “and be together again.”


Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.


א * A B C D* F G P Ψ 33 1739 al co) are decisively in favor of ἀδελφῷ ( adelfw , “brother”), a word that because of the close association with “wife” here may have seemed inappropriate to many scribes. It is also for reasons of English style that “her husband” is used in the translation.


Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.


Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.


Or “only”; Grk “if not.”


Grk “Let him not pull over the foreskin,” that is, attempt to reverse the appearance of circumcision by a surgical procedure. This was sometimes done by Hellenistic Jews to hide the embarrassment of circumcision (1 Macc 1:15; Josephus, Ant. 12.5.1 [12.241]). Cf. BDAG 380 s.v. ἐπισπάω 3.


Grk “in the calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. As in 1:26 , calling here stands by metonymy for a person’s circumstances when he becomes a Christian.


Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10 .


Grk “virgins.” There are three main views as to which group of people is referred to by the word παρθένος ( parqenos ) here, and the stance taken here directly impacts one’s understanding of vv. 36-38 . (1) The term could refer to virgin women who were not married. The central issue would then be whether or not their fathers should give them in marriage to eligible men. (This is the view which has been widely held throughout the history of the Church.) (2) A minority understand the term to refer to men and women who are married but who have chosen to live together without sexual relations. This position might have been possible in the Corinthian church, but there is no solid evidence to support it. (3) The view adopted by many modern commentators (see, e.g., Fee, Conzelmann, Barrett) is that the term refers to young, engaged women who were under the influence of various groups within the Corinthian church not to go through with their marriages. The central issue would then be whether the young men and women should continue with their plans and finalize their marriages. For further discussion, see G. D. Fee, First Corinthians (NICNT), 325-28.


Grk “should not seek a wife.”


Grk “these will have tribulation in the flesh.”


Grk “I am trying to spare you.” Direct objects were frequently omitted in Greek when clear from the context. “Such problems” has been supplied here to make the sense of the statement clear.


א A 33 1739 1881 pc ). (3) The reading ἡ γυνὴ καὶ ἡ παρθένος ἡ ἄγαμος (“the woman and the unmarried virgin”) is found in Western mss (D F G) and the majority of Byzantine cursives. Based upon external evidence, the first and second readings are the strongest; the readings both reach deep into the second century with strong testimony from mss of the Alexandrian texttype. Internal evidence seems equally balanced: Scribes may have wanted to add ἡ ἄγαμος to παρθένος for stylistic reasons, but they might also have wanted to remove it because it sounded redundant. Because Paul’s meaning is not quite clear, a decision on the proper textual reading is difficult. On the whole scribes tended to add to the text, not take from it. Thus the first reading should be favored as original, but this decision should be regarded as less than certain. Grk “The unmarried woman and the virgin.” The identity of the “virgin” here is a matter of interpretation (see note on “people who have never married” in v. 25 for discussion), which has in fact contributed to textual variation at this point in the text (see the text critical note above). As far as the translation is concerned, one must determine if one group of women or two are in view. It is possible that Paul means to refer to only one class of women here, namely unmarried virgins, but the use of the adjective ἡ ἄγαμος ( Jh agamo" , “unmarried”) with “woman” and not “virgin” precludes that interpretation; in addition, the use of the article with both “woman” and “virgin” implies that two distinct groups are in view. If two groups are in view, English would more naturally use the conjunction “or” to indicate the distinction. Thus the translation “An unmarried woman or a virgin” has been used to make clear that two groups are in view.


Grk “virgin,” either a fiancée, a daughter, or the ward of a guardian. For discussion see the note at the end of v. 38 .


Or referring to an engaged man: “if he is past the critical point,” “if his passions are too strong.” The word literally means “to be past the high point.”


Or “who gives his own virgin in marriage.”


The verb κοιμάω ( koimaw ) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.


Grk “this one.”


Grk “him”; in the translation the most likely referent (God) has been specified for clarity.


Grk “through whom [are] all things and we [are] through him.”


Or “built up”; This is the same word used in v. 1 b. It is used ironically here: The weak person is “built up” to commit what he regards as sin.


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


This may be an indirect middle, “destroys himself.”


See note on the phrase “brothers and sisters” in 1:10 .


Grk “my brother.” Both “my brother or sister” earlier in the verse and “one of them” here translate the same Greek phrase. Since the same expression occurs in the previous line, a pronoun phrase is substituted here to suit English style, which is less tolerant of such repetition.


Grk “the seal.”


Grk “the right to eat and drink.” In the context this is a figurative reference to financial support.


Or “only according to human authority”; Grk “saying these things according to men.”


Grk “working the sacred things.”


Grk “so that it will happen in this way in my case.”


Or “more converts.” The word “people” is not in the Greek text, but is implied. It has been supplied in the translation to clarify the meaning.


[L] Ψ 1881 Ï ) lack this parenthetical material, while geographically widespread, early, and diverse witnesses have the words (so א A B C D* F G P 33 104 365 1175 1505 1739 al latt). The phrase may have dropped out accidentally through homoioteleuton (note that both the preceding phrase and the parenthesis end in ὑπὸ νόμον [ Jupo nomon , “under the law”]), or intentionally by overscrupulous scribes who felt that the statement “I myself am not under the law” could have led to license.


Grk “ignorant.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10 .


read the imperfect middle ἐβαπτίζοντο [ ebaptizonto ]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself ( TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2 , but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).


The term “play” may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω ). sn A quotation from Exod 32:6 .


1739 1881) and Western (D F G) texttypes, and other mss and versions ( Ψ latt sy co). On the other hand, some of the important Alexandrian witnesses have κύριον ( kurion , “Lord”; א B C P 33 104 1175 al ). A few mss (A 81 pc ) have θεόν ( qeon , “God”). The nomina sacra for these readings are quite similar ( cMn , kMn , and qMn respectively), so one might be able to account for the different readings by way of confusion. On closer examination, the variants appear to be intentional changes. Alexandrian scribes replaced the highly specific term “Christ” with the less specific terms “Lord” and “God” because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been “Lord,” it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific “Christ.” Moreover, even if not motivated by a tendency to overcorrect, a scribe might be likely to assimilate the word “Christ” to “Lord” in conformity with Deut 6:16 or other passages. The evidence from the early church regarding the reading of this verse is rather compelling in favor of “Christ.” Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, {Marcion} read a text with “Christ.” Other early church writers attest to the presence of the word “Christ,” including {Clement of Alexandria} and Origen. What is more, the synod of Antioch in a.d. 268 used the reading “Christ” as evidence of the preexistence of Christ when it condemned Paul of Samosata. (See G. Zuntz, The Text of the Epistles , 126-27; TCGNT 494; C. D. Osburn, “The Text of 1 Corinthians 10:9 ,” New Testament Textual Criticism: Its Significance for Exegesis , 201-11; contra A. Robertson and A. Plummer, First Corinthians [ICC], 205-6.) Since “Christ” is the more difficult reading on all accounts, it is almost certainly original. In addition, “Christ” is consistent with Paul’s style in this passage (cf. 10:4 , a text in which {Marcion} also reads “Christ”). This text is also christologically significant, since the reading “Christ” makes an explicit claim to the preexistence of Christ. (The textual critic faces a similar dilemma in Jude 5 . In a similar exodus context, some of the more important Alexandrian mss [A B 33 81 pc ] and the Vulgate read “Jesus” in place of “Lord.” Two of those mss [A 81] are the same mss that have “Christ” instead of “God” in 1 Cor 10:9 . See the tc notes on Jude 5 for more information.) In sum, “Christ” has all the earmarks of authenticity here and should be considered the original reading.


Grk “by the destroyer.” BDAG 703 s.v. ὀλοθρευτῆς mentions the corresponding OT references and notes, “the one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.” sn This incident is recorded in Num 16:41-50 .


Grk “except a human one” or “except one common to humanity.”


Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.


The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.


Grk “Israel according to (the) flesh.”


Grk “what they sacrifice”; the referent (the pagans) is clear from the context and has been specified in the translation for clarity.


The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).


Grk “builds up.” The object “others” is not expressed but is implied, as v. 24 shows. Paul picks up a theme he introduced at the start of this section of the letter ( 8:1 ).


Ψ Ï ) essentially duplicate v. 26 at the end of this verse (with γάρ [ gar , “for”] in second instead of third position), which itself is a quotation from Ps 24:1 ( 23:1 LXX). Not only is there a vast number of early, important, and diverse witnesses that lack this extra material ( א A B C* D F G H* P 33 81 365 630 1175 1739 1881 2464 latt co), but the quotation seems out of place at this point in the discourse for Paul is here discussing reasons not to partake of food that has been sacrificed to idols. Perhaps scribes felt that since food is from the Lord, to eat meat sacrificed to idols contradicts that belief. Either way, the better witnesses lack the clause which, had it been authentic to v. 28 , would have not occasioned such a widespread excision. The evidence is thus compelling for the shorter reading.


Grk “about that for which”; the referent (the food) has been specified in the translation for clarity.


Although the Greek word translated “benefit” occurs only once in this verse, the Greek article occurs twice. This indicates an implied repetition of the term, which has been included twice in the translation for the sake of clarity and English style.


א A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of ἀδελφοί is apparently a motivated reading, however, for scribes would have naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς ( epainw de Juma" , “now I praise you”), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred.


Or “the husband is the head of his wife.” The same Greek words translated “man” and “woman” can mean, as determined by context, “husband” and “wife” respectively. Such an approach is followed by NAB, TEV, NRSV, and NLT (with some variations).


Grk “those approved may be evident among you.”


The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity.


Grk “in this manner.”


The word more literally means, “judging between, recognizing, distinguishing.”


Grk “are asleep.” The verb κοιμάω ( koimaw ) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10 .


Grk “spiritual things.”


Grk “ignorant.”


See the note on the word “slave” in 7:21 .


Grk “have greater propriety (or decorum, presentability).”


has the word in brackets, indicating doubt as to its authenticity.


Grk “a still more excellent way.” In this context the phrase has an elative rather than a comparative sense, however.


Ï ); and καυθῇ ( kauqh , “it might be burned”) read by 1505 pc . On an external level, the Alexandrian reading is obviously superior, though the Western and Byzantine readings need to be accounted for. (The following discussion is derived largely from TCGNT 497-98). Internally, καυχήσωμαι is superior for the following reasons: (1) Once the Church started suffering persecution and martyrdom by fire, the v.l. naturally arose. Once there, it is difficult to see why any scribe would intentionally change it to καυχήσωμαι . (2) Involving as it does the change of just two letters ( χ to θ [ c to q ], ω to ο [ w to o ]), this reading could be accomplished without much fanfare. Yet, it appears cumbersome in the context, both because of the passive voice and especially the retention of the first person (“If I give up my body that I may be burned”). A more logical word would have been the third person passive, καυθῇ , as read in 1505 (“If I give up my body that it may be burned”). (3) Although the connection between giving up one’s body and boasting is ambiguous, this very ambiguity has all the earmarks of being from Paul. It may have the force of giving up one’s body into slavery. In any event, it looks to be the harder reading. Incidentally, the Byzantine reading is impossible because the future subjunctive did not occur in Koine Greek. As the reading of the majority of Byzantine minuscules, its roots are clearly post-Koine and as such is a “grammatical monstrosity that cannot be attributed to Paul” ( TCGNT 498). Cf. also the notes in BDF §28; MHT 2:219.


Or “when completion.”


The Greek term translated “adult” here is ἀνήρ ( anhr ), a term which ordinarily refers to males, husbands, etc. In this context Paul contrasts the states of childhood and adulthood, so the term has been translated “adult”; cf. BDAG 79 s.v. 1 .b.


Grk “we are seeing through [= using] a mirror by means of a dark image.” Corinth was well known in the ancient world for producing some of the finest bronze mirrors available. Paul’s point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it is “indirect,” (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see him “face to face” (cf. G. D. Fee, First Corinthians [NICNT], 648). The word “indirectly” translates the Greek phrase ἐν αἰνίγματι ( ejn ainigmati , “in an obscure image”) which itself may reflect an allusion to Num 12:8 (LXX οὐ δι᾿ αἰνιγμάτων ), where God says that he speaks to Moses “mouth to mouth [= face to face]…and not in dark figures [of speech].” Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. 1 Cor 10:2 ). Indeed, in 2 Cor 3:13-18 Paul had recourse with the Corinthians to contrast Moses’ ministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in 2 Cor 3:18 , that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christian’s progressive transformation by the Spirit.


Or “with the spirit”; cf. vv. 14-16 .


Grk “edification.”


Grk “eager for spirits.” The plural is probably a shorthand for the Spirit’s gifts, especially in this context, tongues.


places the word in brackets, indicating doubts as to its authenticity.


Grk “what then is it?”


Grk “how can someone who fills the place of the unlearned say ‘Amen.’”


The word for “woman” and “wife” is the same in Greek. Because of the reference to husbands in v. 35 , the word may be translated “wives” here. But in passages governing conduct in church meetings like this (cf. 11:2-16 ; 1 Tim 2:9-15 ) the general meaning “women” is more likely.


Ambst) have these verses after v. 40 , while the rest of the tradition retains them here. There are no mss that omit the verses. Why, then, would some scholars wish to excise the verses? Because they believe that this best explains how they could end up in two different locations, that is to say, that the verses got into the text by way of a very early gloss added in the margin. Most scribes put the gloss after v. 33 ; others, not knowing where they should go, put them at the end of the chapter. Fee points out that “Those who wish to maintain the authenticity of these verses must at least offer an adequate answer as to how this arrangement came into existence if Paul wrote them originally as our vv. 34-35 ” ( First Corinthians [NICNT], 700). In a footnote he adds, “The point is that if it were already in the text after v. 33 , there is no reason for a copyist to make such a radical transposition.” Although it is not our intention to interact with proponents of the shorter text in any detail here, a couple of points ought to be made. (1) Since these verses occur in all witnesses to 1 Corinthians , to argue that they are not original means that they must have crept into the text at the earliest stage of transmission. How early? Earlier than when the pericope adulterae ( John 7:53-8:11 ) made its way into the text (late 2nd, early 3rd century?), earlier than the longer ending of Mark ( 16:9-20 ) was produced (early 2nd century?), and earlier than even “in Ephesus” was added to Eph 1:1 (upon reception of the letter by the first church to which it came, the church at Ephesus) – because in these other, similar places, the earliest witnesses do not add the words. This text thus stands as remarkable, unique. Indeed, since all the witnesses have the words, the evidence points to them as having been inserted into the original document. Who would have done such a thing? And, further, why would scribes have regarded it as original since it was obviously added in the margin? This leads to our second point. (2) Following a suggestion made by E. E. Ellis (“The Silenced Wives of Corinth (I Cor. 14:34-5),” New Testament Textual Criticism: Its Significance for Exegesis , 213-20 [the suggestion comes at the end of the article, almost as an afterthought]), it is likely that Paul himself added the words in the margin. Since it was so much material to add, Paul could have squelched any suspicions by indicating that the words were his (e.g., by adding his name or some other means [cf. 2 Thess 3:17 ]). This way no scribe would think that the material was inauthentic. (Incidentally, this is unlike the textual problem at Rom 5:1 , for there only one letter was at stake; hence, scribes would easily have thought that the “text” reading was original. And Paul would hardly be expected to add his signature for one letter.) (3) What then is to account for the uniform Western tradition of having the verses at the end of the chapter? Our conjecture (and that is all it is) is that the scribe of the Western Vorlage could no longer read where the verses were to be added (any marginal arrows or other directional device could have been smudged), but, recognizing that this was part of the original text, felt compelled to put it somewhere. The least offensive place would have been at the end of the material on church conduct (end of chapter ), before the instructions about the resurrection began. Although there were no chapter divisions in the earliest period of copying, scribes could still detect thought breaks (note the usage in the earliest papyri). (4) The very location of the verses in the Western tradition argues strongly that Paul both authored vv. 34-35 and that they were originally part of the margin of the text. Otherwise, one has a difficulty explaining why no scribe seemed to have hinted that these verses might be inauthentic (the scribal sigla of codex B, as noticed by Payne, can be interpreted otherwise than as an indication of inauthenticity [cf. J. E. Miller, “Some Observations on the Text-Critical Function of the Umlauts in Vaticanus, with Special Attention to 1 Corinthians 14.34-35 ,” JSNT 26 [2003]: 217-36.). There are apparently no mss that have an asterisk or obelisk in the margin. Yet in other places in the NT where scribes doubted the authenticity of the clauses before them, they often noted their protest with an asterisk or obelisk. We are thus compelled to regard the words as original, and as belonging where they are in the text above.


Grk “Did the word of God go out from you.”


has the word in brackets, indicating doubt as to its authenticity. Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10 .


Grk “speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.


Grk “Now I make known to you.”


Grk “among (the) first things.”


Grk “he has been raised/is raised,” using a Greek tense that points to the present effect of the act of raising him. But in English idiom the temporal phrase “on the third day” requires a different translation of the verb.


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10 .


Grk “most of whom remain until now.”


The verb κοιμάω ( koimaw ) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term.


Grk “that he has been raised from the dead.”


See the note on the word “asleep” in 15:6 . This term is also used in v. 20 .


Or “through a human being” (a reference to Adam).


Or “through a human being” (a reference to Jesus Christ).


Grk “then those who belong to Christ, at his coming.”


This is a continuation of the previous sentence in the Greek text. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28 .


Or, more literally, “I swear by the boasting in you.”


D F G Ψ 075 0243 1739 1881 Ï ) are not as strong as for the addition of ἀδελφοί ( adelfoi , “brothers”) at this juncture ( א A B K P 33 81 104 365 1175 2464 lat sy co), it is difficult to find a reason why scribes would either intentionally or unintentionally drop the address here. Thus, the shorter reading is slightly preferred.


For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .


Grk “and what you sow, you do not sow the body that will be, but a bare seed.”


Grk “all flesh is not the same flesh, but there is one (flesh) of people, but another flesh of animals and another flesh of birds and another of fish.”


Grk “it is sown in corruption, it is raised in incorruption.” The “it” refers to the body, as v. 44 shows.


Grk “living soul”; a quotation from Gen 2:7 .


א A C D F G Ψ 075 0243 33 1739 Ï latt bo). If the original reading is the future tense, then “we will bear” would be a guarantee that believers would be like Jesus (and unlike Adam) in the resurrection. If the aorist subjunctive is original, then “let us bear” would be a command to show forth the image of Jesus, i.e., to live as citizens of the kingdom that believers will one day inherit. The future indicative is not widespread geographically. At the same time, it fits the context well: Not only are there indicatives in this section (especially vv. 42-49 ), but the conjunction καί ( kai ) introducing the comparative καθώς ( kaqws ) seems best to connect to the preceding by furthering the same argument (what is, not what ought to be). For this reason, though, the future indicative could be a reading thus motivated by an early scribe. In light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as original. This connects well with v. 50 , for there Paul makes a pronouncement that seems to presuppose some sort of exhortation. G. D. Fee ( First Corinthians [NICNT], 795) argues for the originality of the subjunctive, stating that “it is nearly impossible to account for anyone’s having changed a clearly understandable future to the hortatory subjunctive so early and so often that it made its way into every textual history as the predominant reading.” The subjunctive makes a great deal of sense in view of the occasion of 1 Corinthians. Paul wrote to combat an over-realized eschatology in which some of the Corinthians evidently believed they were experiencing all the benefits of the resurrection body in the present, and thus that their behavior did not matter. If the subjunctive is the correct reading, it seems Paul makes two points: (1) that the resurrection is a bodily one, as distinct from an out-of-body experience, and (2) that one’s behavior in the interim does make a difference (see 15:32-34, 58 ).


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10 .


Grk “Behold.”


1881 Ï sy co. How shall we interpret such data? In light of the fact that Paul and his generation did in fact die, early scribes may have felt some embarrassment over the bald statement, “We will not all sleep” ( πάντες οὐ κοιμηθησόμεθα ). This could account for the first variant. Although the second variant could be viewed as a conflation of (1) and (4) (so TCGNT 502; G. D. Fee, First Corinthians [NICNT], 796), it could also have arisen consciously, to guard against the notion that all whom Paul was addressing should regard themselves as true believers. The third variant, prominent in the Western witnesses, may have arisen to counter those who would deny the final resurrection (so TCGNT 502). In any event, since the fourth reading has the best credentials externally and best explains the rise of the others it should be adopted as the authentic wording here. See the note on the word “asleep” in 15:6 .


The Greek word ῥιπή ( rJiph ) refers to a very rapid movement (BDAG 906 s.v.). This has traditionally been translated as “twinkling,” which implies an exceedingly fast – almost instantaneous – movement of the eyes, but this could be confusing to the modern reader since twinkling in modern English often suggests a faint, flashing light. In conjunction with the genitive ὀφθαλμοῦ ( ofqalmou , “of an eye”), “blinking” is the best English equivalent (see, e.g., L&N 16.5), although it does not convey the exact speed implicit in the Greek term.


Grk “as I directed the churches of Galatia, so also you yourselves do.”


Grk “set aside, storing whatever he has been blessed with.”


Grk “set aside, storing.” The participle θησαυρίζων ( qhsaurizwn ) indicates the purpose or result of setting aside the extra income.


“To the extent that God has blessed you” translates an awkward expression, “whatever has been prospered [to you].” This verb has been translated as an active with “God” as subject, taking it as a divine passive.


Grk “so that collections will not be taking place.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “for a door has opened wide to me, great and effective.”


Since Paul appears to expect specific delegates here and they were most likely men, the Greek word ἀδελφοί ( adelfoi ) here has not been not translated as “brothers and sisters.”


Grk “with the brothers.”


Grk “it was simply not the will that he come now.”


Grk “firstfruits.”


Or “they have made up for your absence” (BDAG 70 s.v. ἀναπληρόω 3).


Grk “the churches of Asia”; in the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.


The plural form of this verb, ἀσπάζονται ( aspazontai , “[they] greet”), is found in several good mss (B F G 075 0121 0243 33 1739 1881) as well as the Byzantine cursives. But the singular is read by an equally impressive group ( א C D K P Ψ 104 2464 pc ). This part of the verse is lacking in codex A. Deciding on the basis of external evidence is quite difficult. Internally, however, the singular appears to have given rise to the plural: (1) The rest of the greetings in this verse are in the plural; this one was probably made plural by some scribes for purposes of assimilation; and, more significantly, (2) since both Aquila and Prisca are mentioned as the ones who send the greeting, the plural is more natural. The singular is, of course, not impossible Greek; indeed, a singular verb with a compound subject is used with some frequency in the NT (cf. Matt 13:55 ; Mark 8:27; 14:1 ; John 2:2; 3:22; 4:36, 53 ; Acts 5:29; 16:31 ; 1 Tim 6:4 ). This is especially common when “Jesus and his disciples” is the subject. What is significant is that when such a construction is found the emphasis is placed on the first-named person (in this case, Aquila). Normally when these two are mentioned in the NT, Priscilla is mentioned first ( Acts 18:18, 26 ; Rom 16:3 ; 2 Tim 4:19 ). Only here and in Acts 18:2 (the first mention of them) is Aquila mentioned before Priscilla. Many suggest that Priscilla is listed first due to prominence. Though that is possible, both the mention of Aquila first here and the singular verb give him special prominence (cf. ExSyn 401-2). What such prominence means in each instance is difficult to assess. Nevertheless, here is a Pauline instance in which Aquila is given prominence. Too much can be made of the word order argument in either direction.


The Greek text has μαράνα θά ( marana qa ). These Aramaic words can also be read as maran aqa , translated “Our Lord has come!”


Although the majority of mss ( א A C D Ψ 075 Ï lat bo) conclude this letter with ἀμήν ( amhn , “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27 ; Gal 6:18 ; Jude 25 ). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Although far fewer witnesses lack the valedictory particle (B F 0121 0243 33 81 630 1739* 1881 sa), their collective testimony is difficult to explain if the omission is not authentic.


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


For location see JP1-C2 ; JP2-C2 ; JP3-C2 ; JP4-C2 .


Or “are throughout Achaia.”


Grk “Grace to you and peace.”


There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός ( euloghtos ) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response. When considered as a whole, although a decision is difficult, the general Pauline style of beginning with statements and moving to obligations argues for the indicative. Cf. also Eph 1:3 ; 1 Pet 1:3 .


Or “our trials”; traditionally, “our affliction.” The term θλῖψις ( qliyi" ) refers to trouble (including persecution) that involves direct suffering (L&N 22.2).


Or “any trials”; traditionally, “any affliction.”


This Greek word translated “sufferings” here ( πάθημα , paqhma ) is a different one than the one Paul uses for his own afflictions/persecutions ( θλῖψις , qliyi" ) in v. 4 .


I.e., suffering incurred by Paul as a consequence of his relationship to Christ. The genitive could be considered to have a causative nuance here.


Traditionally, “abound” (here and throughout this section).


The words “to you” are not in the Greek text, but are implied by the statements in the following verse.


Or “are troubled.”


Grk “as you are sharers in.”


Grk “will be sharers in.”


Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1., where considerable nonbiblical evidence for the plural ἀδελφοί [ adelfoi ] meaning “brothers and sisters” is cited).


Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.


Grk “we ourselves had the sentence of death within ourselves.” Here ἀπόκριμα ( apokrima ) is being used figuratively; no actual official verdict had been given, but in light of all the difficulties that Paul and his colleagues had suffered, it seemed to them as though such an official verdict had been rendered against them (L&N 56.26).


Or “might not put confidence in ourselves.”


Because of the length and complexity of the Greek sentence, the relative clause “who delivered us…” was made a separate sentence in the translation.


Grk “deliver us, on whom we have set our hope.”


Ψ 33 Ï f t vg), have the full expression ὅτι καὶ ἔτι ( {oti kai eti ). Although the predominantly Alexandrian reading has much to commend it, the fact that either ὅτι or ἔτι has been dropped, while the καί has been retained, suggests that the original wording had ὅτι καὶ ἔτι , and that either particle dropped out intentionally for stylistic reasons. (F and G have the order καί ὅτι , suggesting that in their archetype the ἔτι was unintentionally dropped due to homoioteleuton.) If, however, ὅτι is not authentic, v. 10 b should be translated “We have set our hope on him, and he will deliver us again.” Overall, a decision is difficult, but preference should be given to ὅτι καὶ ἔτι .


Grk “so that thanks may be given by many.” The words “to God” are not in the Greek text, but are implied. The passive construction has been converted to an active one for clarity, in keeping with contemporary English style.


Or “for boasting.”


א * A B C K P Ψ 0121 0243 33 81 1739 1881 al co). This diversity of mss provides excellent evidence for authenticity, but because of the internal evidence listed above, ἁπλότητι is to be preferred, albeit only slightly. Or “sincerity.” The two terms translated “pure motives” ( ἁπλότης , Japloth" ) and “sincerity” ( εἰλικρίνεια , eilikrineia ) are close synonyms.


Grk “pure motives and sincerity of God.”


Or “not by worldly wisdom.”


Or “and especially.”


Grk “than the things.”


Grk “to the end,” a Greek idiom for “fully,” “totally,” “completely.”


Grk “that we are your boast even as you are our boast.”


places the pronoun in brackets, indicating doubt as to its authenticity.


Grk “a second grace,” “a second favor” (used figuratively of a second visit by Paul).


Grk “come again.”


The Greek construction anticipates a negative answer. This is indicated in the translation by the ‘tag’ question “did I?” at the end of the sentence.


Grk “the things that I plan, do I plan (them).”


Grk “according to the flesh.”


Grk “so that with me there should be.”


Or “strengthens.”


Grk “But he who establishes us together with you in Christ and anointed us is God.”


Or “first installment,” “pledge,” “deposit.” sn Down payment. The Greek word ἀρραβών ( arrabwn ) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it occurs later in 2 Cor 5:5 , and also in Eph 1:14 ). In the “already – not yet” scheme of the NT the possession of the Spirit now by believers (“already”) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (“not yet”).


Grk “I call upon God as witness against my soul.” Normally this implies an appeal for help (L&N 33.176).


Here φειδόμενος ( feidomeno" ) has been translated as a telic participle.


Or “because you stand firm in the faith.”


B 0223 0243 33 1739 1881 al ); here it is the preferred reading, albeit slightly.


Or “I decided this for myself.”


Grk “not to come to you again in sorrow.” sn Paul was not speaking absolutely about not making another visit , but meant he did not want to come to the Corinthians again until the conflict he mentioned in 2 Cor 2:4-11 was settled.


Or “to cheer me up.” L&N 25.131 translates this “For if I were to make you sad, who would be left to cheer me up?”


The words “to you” are not in the Greek text but are implied.


Or “the love that I have in great measure for you.”


Or “(not to say too much)”; Grk “(not to burden you [with words]).”


Grk “so that on the other hand.”


The word “him” is not in the Greek text but is supplied. Direct objects in Greek were often omitted and must be supplied from the context.


Grk “comfort him, lest somehow such a person be swallowed up by excessive grief,” an idiom for a person being so overcome with grief as to despair or give up completely (L&N 25.285). In this context of excessive grief or regret for past sins, “overwhelmed” is a good translation since contemporary English idiom speaks of someone “overwhelmed by grief.” Because of the length of the Greek sentence and the difficulty of expressing a negative purpose/result clause in English, a new sentence was started here in the translation.


Or “I urge you to show that your love for him is real.”


The word “you” is not in the Greek text, but is implied (as an understood direct object).


Grk “to know the proof of you,” that is, to know if the Corinthians’ obedience to Paul as an apostle was genuine (L&N 72.7).


Or “be taken advantage of.”


This has been translated as a concessive participle (“even though”). The passive construction (“a door of opportunity had been opened for me by the Lord”) has been converted to an active one in the translation for clarity.


Grk “a door”; the phrase ἀνοίγω θύραν ( anoigw quran , “to open a door”) is an idiom meaning “to make possible some opportunity” (L&N 71.9).


Or “I had no peace of mind.”


Or “I took my leave of them.”


Since this refers to the outset of a journey, the aorist ἐξῆλθον ( exhlqon ) is taken ingressively.


Or “who always causes us to triumph.”


Or “in the Messiah.”


Or “who reveals.”


The same Greek word ( ὀσμή , osmh ) translated “odor” here (in relation to the stench of death) has been translated “fragrance” in 2:14 and in the next phrase of the present verse. The word itself can describe a smell or odor either agreeable or disagreeable depending on the context (L&N 79.45).


The participle καπηλεύοντες ( kaphleuonte" ) refers to those engaged in retail business, but with the negative connotations of deceptiveness and greed – “to peddle for profit,” “to huckster” (L&N 57.202). In the translation a noun form (“hucksters”) has been used in combination with the English verb “peddle…for profit” to convey the negative connotations of this term.


Or “in the presence of.”


Or “persons of pure motives.”


The Greek construction anticipates a negative reply (“No, we do not”) which is indicated in the translation by the ‘tag’ at the end, “do we?”


That is, “letter of recommendation.”


Or “making plain.”


Grk “cared for by us,” an expression that could refer either to the writing or the delivery of the letter (BDAG 229 s.v. διακονέω 1). Since the following phrase refers to the writing of the letter, and since the previous verse speaks of this “letter” being “written on our [Paul’s and his companions’] hearts” it is more probable that the phrase “cared for by us” refers to the delivery of the letter (in the person of Paul and his companions).


Or “competent.”


Or “competence.”


Grk “on stones”; but since this is clearly an allusion to the tablets of the Decalogue (see 2 Cor 3:3 ) the word “tablets” was supplied in the translation to make the connection clear.


Grk “so that the sons of Israel.”


The words “a glory” are not in the Greek text, but the reference to “glory” has been repeated from the previous clause for clarity.


Or “which was transitory.” Traditionally this phrase is translated as “which was fading away.” The verb καταργέω in the corpus Paulinum uniformly has the meaning “to render inoperative, ineffective”; the same nuance is appropriate here. The glory of Moses’ face was rendered ineffective by the veil Moses wore. For discussion of the meaning of this verb in this context, see S. J. Hafemann, Paul, Moses, and the History of Israel (WUNT 81), 301-13. A similar translation has been adopted in the two other occurrences of the verb in this paragraph in vv. 11 and 13 .


Grk “how will not rather the ministry of the Spirit be with glory?”


Grk “the ministry of condemnation”; translated as an objective genitive, “the ministry that produced condemnation.”


Grk “the ministry of righteousness”; translated as an objective genitive, “the ministry that produces righteousness.”


Traditionally, “abound.”


Grk “in this case.”


The words “of what replaced it” are not in the Greek text, but have been supplied to clarify the meaning.


Or “what was fading away.” See note on “which was made ineffective” in v. 7 .


Or “through” ( διά , dia ).


Or “what is permanent.”


Or “we employ great openness of speech.”


Grk “the sons of Israel.”


Or “from gazing intently.”


Or “end.” The word τέλος ( telos ) can mean both “a point of time marking the end of a duration, end, termination, cessation ” and “the goal toward which a movement is being directed, end, goal, outcome ” (see BDAG 998-999 s.v.). The translation accepts the interpretation that Moses covered the glory of his face with the veil to prevent Israel from being judged by the glory of God (see S. J. Hafemann, Paul, Moses, and the History of Israel [WUNT 81], 347-62); in this case the latter meaning for τέλος is more appropriate.


Or “was fading away”; Grk “on the result of what was made ineffective.” The referent (glory) has been specified in the translation for clarity. See note on “which was made ineffective” in v. 7 .


Grk “their minds were hardened.”


Grk “the same veil remains at the reading of the old covenant”; the phrase “they hear” has been introduced (“when they hear the old covenant read”) to make the link with the “Israelites” (v. 13 ) whose minds were closed (v. 14 a) more obvious to the reader.


Or “only in Christ is it eliminated.”


Grk “their heart.”


Or perhaps “when(ever) he turns,” referring to Moses.


Grk “where the Spirit of the Lord is”; the word “present” is supplied to specify that the presence of the Lord’s Spirit is emphasized rather than the mere existence of the Lord’s Spirit.


Or “we all with unveiled faces beholding the glory of the Lord as in a mirror.”


Grk “from glory to glory.”


Grk “just as from.”


Grk “from the Lord, the Spirit”; the genitive πνεύματος ( pneumato" ) has been translated as a genitive of apposition.


Grk “just as we have been shown mercy”; ἠλεήθημεν ( hlehqhmen ) has been translated as a “divine passive” which is a circumlocution for God as the active agent. For clarity this was converted to an active construction with God as subject in the translation.


Or “we do not lose heart.”


L&N 13.156; the word can also mean “to assert opposition to,” thus here “we have denounced” (L&N 33.220).


Grk “the hidden things [deeds] of shame”; here αἰσχύνης ( aiscunh" ) has been translated as an attributive genitive.


Or “not conducting ourselves”; Grk “not walking” (a common NT idiom for conduct, way of life, or behavior).


Or “craftiness.”


Or “of unbelievers.”


Grk “the gospel of the glory”; δόξης ( doxhs ) has been translated as an attributive genitive.


Or “so that the light of the gospel of the glory of Christ would not be evident to them” (L&N 28.37).


Or “preach.”


Traditionally, “servants.” Though δοῦλος ( doulos ) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος ), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.


Grk “the light of the knowledge of the glory”; δόξης ( doxhs ) has been translated as an attributive genitive.


reads ᾿Ιησοῦ Χριστοῦ with ᾿Ιησοῦ in brackets, indicating doubts as to its authenticity.


Grk “the surpassingness of the power”; δυνάμεως ( dunamew" ) has been translated as an attributed genitive (“extraordinary power”).


Grk “we are hard pressed [by crowds] on every side.”


Or “at a loss.”


Or “forsaken.”


Or “badly hurt.” It is possible to interpret καταβαλλόμενοι ( kataballomenoi ) here as “badly hurt”: “[we are] badly hurt, but not destroyed” (L&N 20.21).


The first clause of 2 Cor 4:10 is elliptical and apparently refers to the fact that Paul was constantly in danger of dying in the same way Jesus died (by violence at least). According to L&N 23.99 it could be translated, “at all times we live in the constant threat of being killed as Jesus was.”


Or “may also be revealed.”


Grk “mortal flesh.”


Or “So then.”


Grk “death is at work in us, but life in you”; the phrase “is at work in” is repeated in the translation for clarity.


Grk “spirit of faith according to.”


Grk “speak, because.” A new sentence was started here in the translation, with the words “We do so” supplied to preserve the connection with the preceding statement.


B [0243 33] 629 [630] 1175* [1739] pc r sa). Very likely scribes with pietistic motives added the word κύριον , as they were prone to do, thus compounding this title for the Lord.


Or “that is abounding to.”


Or “to abound.”


Or “do not lose heart.”


Grk “our outer man.”


Grk “our inner [man].”


Grk “momentary lightness of affliction.”


Or “destroyed.”


Or “dwelling place.”


Or “to be clothed with.”


, stating that ἐκδυσάμενοι is “an early alteration to avoid apparent tautology” ( TCGNT 511; so also Plummer, 148). In addition, the reading ἐνδυσάμενοι fits the Pauline pattern of equivalence between apodosis and protasis that is found often enough in his conditional clauses. Thus, “put on” has the mark of authenticity and should be considered original.


Grk “it”; the referent (the “heavenly dwelling” of the previous verse) has been specified in the translation for clarity.


Or “we are burdened.”


Grk “for this very thing.”


Or “first installment,” “pledge,” “deposit” (see the note on the phrase “down payment” in 1:22 ).


Grk “we know that being at home in the body”; an idiom for being alive (L&N 23.91).


Grk “we walk.”


Or “be absent.”


Grk “whether we are at home” [in the body]; an idiom for being alive (L&N 23.91).


Grk “to be pleasing to him.”


Or “whether good or bad.”


Or “because we know what it means to fear the Lord.”


The present tense of πείθομεν ( peiqomen ) has been translated as a conative present.


Grk “men”; but ἄνθρωπος ( anqrwpo" ) is generic here since clearly both men and women are in view (Paul did not attempt to win only men to the gospel he preached).


Or “clearly evident.” BDAG 1048 s.v. φανερόω 2.b. β has “ θεῷ πεφανερώμεθα we are well known to God 2 Cor 5:11 a, cp. 11b; 11:6 v.l.”


The present tense of συνιστάνομεν ( sunistanomen ) has been translated as a conative present.


Or “to boast about us.”


Or “who boast.”


Or “in what is seen.”


The phrase ἡ ἀγάπη τοῦ Χριστοῦ ( Jh agaph tou Cristou , “the love of Christ”) could be translated as either objective genitive (“our love for Christ”) or subjective genitive (“Christ’s love for us”). Either is grammatically possible, but with the reference to Christ’s death for all in the following clauses, a subjective genitive (“Christ’s love for us”) is more likely.


Grk “one”; the referent (Christ) has been specified in the translation for clarity.


Or “but for him who died and was raised for them.”


Grk “we know.”


Grk “no one according to the flesh.”


Grk “we have known Christ according to the flesh.”


Grk “old things have passed away.”


א B C D* F G 048 0243 365 629 1175 1739 pc co), and the different word order of the phrase which includes it (“all things new” or “new all things”) in the ms tradition indicates its secondary character. This secondary addition may have taken place because of assimilation to τὰ δὲ πάντα ( ta de panta , “and all [these] things”) that begins the following verse.


Grk “new things have come [about].”


Or “he has entrusted to us.”


Or “as though God were begging.”


Or “we beg you.”


Grk “He”; the referent (God) has been specified in the translation for clarity.