Yesaya 2:1-22
Konteks2:1 Here is the message about Judah and Jerusalem 1 that was revealed to Isaiah son of Amoz. 2
the mountain of the Lord’s temple will endure 4
as the most important of mountains,
and will be the most prominent of hills. 5
All the nations will stream to it,
2:3 many peoples will come and say,
“Come, let us go up to the Lord’s mountain,
to the temple of the God of Jacob,
so 6 he can teach us his requirements, 7
and 8 we can follow his standards.” 9
For Zion will be the center for moral instruction; 10
the Lord will issue edicts from Jerusalem. 11
2:4 He will judge disputes between nations;
he will settle cases for many peoples.
They will beat their swords into plowshares, 12
and their spears into pruning hooks. 13
Nations will not take up the sword against other nations,
and they will no longer train for war.
2:5 O descendants 14 of Jacob,
come, let us walk in the Lord’s guiding light. 15
2:6 Indeed, O Lord, 16 you have abandoned your people,
the descendants of Jacob.
For diviners from the east are everywhere; 17
they consult omen readers like the Philistines do. 18
Plenty of foreigners are around. 19
2:7 Their land is full of gold and silver;
there is no end to their wealth. 20
Their land is full of horses;
there is no end to their chariots. 21
2:8 Their land is full of worthless idols;
they worship 22 the product of their own hands,
what their own fingers have fashioned.
2:9 Men bow down to them in homage,
they lie flat on the ground in worship. 23
Don’t spare them! 24
2:10 Go up into the rocky cliffs,
hide in the ground.
Get away from the dreadful judgment of the Lord, 25
from his royal splendor!
2:11 Proud men will be brought low,
arrogant men will be humiliated; 26
the Lord alone will be exalted 27
in that day.
2:12 Indeed, the Lord who commands armies has planned a day of judgment, 28
for 29 all the high and mighty,
for all who are proud – they will be humiliated;
2:13 for all the cedars of Lebanon,
that are so high and mighty,
for all the oaks of Bashan; 30
2:14 for all the tall mountains,
for all the high hills, 31
2:15 for every high tower,
for every fortified wall,
2:16 for all the large ships, 32
for all the impressive 33 ships. 34
2:17 Proud men will be humiliated,
arrogant men will be brought low; 35
the Lord alone will be exalted 36
in that day.
2:18 The worthless idols will be completely eliminated. 37
2:19 They 38 will go into caves in the rocky cliffs
and into holes in the ground, 39
trying to escape the dreadful judgment of the Lord 40
and his royal splendor,
when he rises up to terrify the earth. 41
2:20 At that time 42 men will throw
their silver and gold idols,
which they made for themselves to worship, 43
into the caves where rodents and bats live, 44
2:21 so they themselves can go into the crevices of the rocky cliffs
and the openings under the rocky overhangs, 45
trying to escape the dreadful judgment of the Lord 46
and his royal splendor,
when he rises up to terrify the earth. 47
2:22 Stop trusting in human beings,
whose life’s breath is in their nostrils.
For why should they be given special consideration?
Yakobus 1:1-27
Konteks1:1 From James, 48 a slave 49 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 50 Greetings!
1:2 My brothers and sisters, 51 consider it nothing but joy 52 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 53 unstable in all his ways.
1:9 Now the believer 54 of humble means 55 should take pride 56 in his high position. 57 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 58 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 59 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 60 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 61 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 62 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 63 1:17 All generous giving and every perfect gift 64 is from above, coming down 65 from the Father of lights, with whom there is no variation or the slightest hint of change. 66 1:18 By his sovereign plan he gave us birth 67 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 68 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 69 anger does not accomplish God’s righteousness. 70 1:21 So put away all filth and evil excess and humbly 71 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 72 who gazes at his own face 73 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 74 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 75 and does not become a forgetful listener but one who lives it out – he 76 will be blessed in what he does. 77 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 78 God the Father 79 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Filipi 3:1-21
Konteks3:1 Finally, my brothers and sisters, 80 rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.
3:2 Beware of the dogs, 81 beware of the evil workers, beware of those who mutilate the flesh! 82 3:3 For we are the circumcision, 83 the ones who worship by the Spirit of God, 84 exult in Christ Jesus, and do not rely on human credentials 85 3:4 – though mine too are significant. 86 If someone thinks he has good reasons to put confidence in human credentials, 87 I have more: 3:5 I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee. 88 3:6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless. 3:7 But these assets I have come to regard as liabilities because of Christ. 3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! 89 – that I may gain Christ, 3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness 90 – a righteousness from God that is in fact 91 based on Christ’s 92 faithfulness. 93 3:10 My aim is to know him, 94 to experience the power of his resurrection, to share in his sufferings, 95 and to be like him in his death, 3:11 and so, somehow, 96 to attain to the resurrection from the dead.
3:12 Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me. 97 3:13 Brothers and sisters, 98 I do not consider myself to have attained this. Instead I am single-minded: 99 Forgetting the things that are behind and reaching out for the things that are ahead, 3:14 with this goal in mind, 100 I strive toward the prize of the upward call of God 101 in Christ Jesus. 3:15 Therefore let those of us who are “perfect” embrace this point of view. 102 If you think otherwise, God will reveal to you the error of your ways. 103 3:16 Nevertheless, let us live up to the standard 104 that we have already attained. 105
3:17 Be imitators of me, 106 brothers and sisters, 107 and watch carefully those who are living this way, just as you have us as an example. 3:18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. 3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. 108 3:20 But our citizenship is in heaven – and we also await a savior from there, the Lord Jesus Christ, 3:21 who will transform these humble bodies of ours 109 into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.
[2:1] 1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:1] 2 tn Heb “the word which Isaiah son of Amoz saw concerning Judah and Jerusalem.”
[2:2] 3 tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.
[2:2] 4 tn Or “be established” (KJV, NIV, NRSV).
[2:2] 5 tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.
[2:3] 6 tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).
[2:3] 7 tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.
[2:3] 8 tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.
[2:3] 9 tn Heb “walk in his ways.”
[2:3] 10 tn Heb “for out of Zion will go instruction.”
[2:3] 11 tn Heb “the word of the Lord from Jerusalem.”
[2:4] 12 sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.
[2:4] 13 sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.
[2:5] 14 tn Heb “house,” referring to the family line or descendants (likewise in v. 6).
[2:5] 15 tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.”
[2:6] 16 tn The words “O Lord” are supplied in the translation for clarification. Isaiah addresses the Lord in prayer.
[2:6] 17 tc Heb “they are full from the east.” Various scholars retain the BHS reading and suggest that the prophet makes a general statement concerning Israel’s reliance on foreign customs (J. Watts, Isaiah [WBC], 1:32; J. de Waard, Isaiah, 12-13). Nevertheless, it appears that a word is missing. Based on the parallelism (note “omen readers” in 5:6c), many suggest that קֹסְמִים (qosÿmim, “diviners”) or מִקְסָם (miqsam, “divination”) has been accidentally omitted. Homoioteleuton could account for the omission of an original קֹסְמִים (note how this word and the following מִקֶּדֶם [miqqedem, “from the east”] both end in mem); an original מִקְסָם could have fallen out by homoioarcton (note how this word and the following מִקֶּדֶם both begin with mem).
[2:6] 18 tn Heb “and omen readers like the Philistines.” Through this line and the preceding, the prophet contends that Israel has heavily borrowed the pagan practices of the east and west (in violation of Lev 19:26; Deut 18:9-14).
[2:6] 19 tn Heb “and with the children of foreigners they [?].” The precise meaning of the final word is uncertain. Some take this verb (I שָׂפַק, safaq) to mean “slap,” supply the object “hands,” and translate, “they slap [hands] with foreigners”; HALOT 1349 s.v. I שׂפק. This could be a reference to foreign alliances. This translation has two disadvantages: It requires the conjectural insertion of “hands” and the use of this verb with its object prefixed with a בְּ (bet) preposition with this meaning does not occur elsewhere. The other uses of this verb refer to clapping at someone, an indication of hostility. The translation above assumes the verb is derived from II שׂפק (“to suffice,” attested in the Qal in 1 Kgs 20:10; HALOT 1349 s.v. II שׂפק). In this case the point is that a sufficient number of foreigners (in this case, too many!) live in the land. The disadvantage of this option is that the preposition prefixed to “the children of foreigners” does not occur with this verb elsewhere. The chosen translation is preferred since it continues the idea of abundant foreign influence and does not require a conjectural insertion or emendation.
[2:7] 20 tn Or “treasuries”; KJV “treasures.”
[2:7] 21 sn Judah’s royal bureaucracy had accumulated great wealth and military might, in violation of Deut 17:16-17.
[2:8] 22 tn Or “bow down to” (NIV, NRSV).
[2:9] 23 tn Heb “men bow down, men are low.” Since the verbs שָׁחָח (shakhakh) and שָׁפַל (shafal) are used later in this discourse to describe how God will humiliate proud men (see vv. 11, 17), some understand v. 9a as a prediction of judgment, “men will be brought down, men will be humiliated.” However, these prefixed verbal forms with vav (ו) consecutive appear to carry on the description that precedes and are better taken with the accusation. They draw attention to the fact that human beings actually bow down and worship before the lifeless products of their own hands.
[2:9] 24 tn Heb “don’t lift them up.” The idiom “lift up” (נָשָׂא with לְ, nasa’ with preposition lamed) can mean “spare, forgive” (see Gen 18:24, 26). Here the idiom plays on the preceding verbs. The idolaters are bowed low as they worship their false gods; the prophet asks God not to “lift them up.”
[2:10] 25 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.
[2:11] 26 tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.
[2:11] 27 tn Or “elevated”; CEV “honored.”
[2:12] 28 tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”
[2:12] 29 tn Or “against” (NAB, NASB, NRSV).
[2:13] 30 sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure.
[2:14] 31 sn The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15.
[2:16] 32 tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
[2:16] 33 tn Heb “desirable”; NAB, NIV “stately”; NRSV “beautiful.”
[2:16] 34 tn On the meaning of this word, which appears only here in the Hebrew Bible, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 41-42.
[2:16] sn The ships mentioned in this verse were the best of their class, and therefore an apt metaphor for the proud men being denounced in this speech.
[2:17] 35 tn Heb “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. 11, the repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.
[2:17] 36 tn Or “elevated”; NCV “praised”; CEV “honored.”
[2:18] 37 tc The verb “pass away” is singular in the Hebrew text, despite the plural subject (“worthless idols”) that precedes. The verb should be emended to a plural; the final vav (ו) has been accidentally omitted by haplography (note the vav at the beginning of the immediately following form).
[2:18] tn Heb “will completely pass away”; ASV “shall utterly pass away.”
[2:19] 38 tn The identity of the grammatical subject is unclear. The “idols” could be the subject; they will “go” into the caves and holes when the idolaters throw them there in their haste to escape God’s judgment (see vv. 20-21). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment.
[2:19] 39 tn Heb “dust”; ASV “into the holes of the earth.”
[2:19] 40 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.
[2:19] 41 tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men.
[2:20] 42 tn Or “in that day” (KJV).
[2:20] 43 tn Or “bow down to.”
[2:20] 44 tn Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה (khafarparah, “shrew”), see HALOT 341 s.v. חֲפַרְפָּרָה. The BHS text as it stands (לַחְפֹּר פֵּרוֹת, perot lakhpor), makes no sense. Based on Theodotion’s transliteration and a similar reading in the Qumran scroll 1QIsaa, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated “moles,” “shrews,” or “rodents.”
[2:21] 45 sn The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.
[2:21] 46 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.
[2:21] 47 tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men. Almost all English versions translate “earth,” taking this to refer to universal judgment.
[1:1] 48 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 49 tn Traditionally, “servant” or “bondservant.” 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.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 50 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 51 tn 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). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 52 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 53 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 54 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 55 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 56 tn Grk “let him boast.”
[1:9] 57 tn Grk “his height,” “his exaltation.”
[1:10] 58 tn Grk “a flower of grass.”
[1:11] 59 tn Or “perishes,” “is destroyed.”
[1:12] 60 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 61 tc Most
[1:13] 62 tn Or “God must not be tested by evil people.”
[1:16] 63 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 64 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 65 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 66 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 67 tn Grk “Having willed, he gave us birth.”
[1:19] 68 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 69 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 70 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 71 tn Or “with meekness.”
[1:23] 72 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 73 tn Grk “the face of his beginning [or origin].”
[1:24] 74 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 77 tn Grk “in his doing.”
[1:27] 78 tn Or “in the sight of”; Grk “with.”
[1:27] 79 tn Grk “the God and Father.”
[3:1] 80 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[3:2] 81 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
[3:2] 82 tn Grk “beware of the mutilation.”
[3:3] 83 tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (κατατομή, katatomh, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomh; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomo"], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.
[3:3] 84 tc The verb λατρεύω (latreuw; here the participial form, λατρεύοντες [latreuonte"]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D2 F G 0278vid 33 1739 1881 Ï co Ambr), read θεοῦ (qeou; thus, “worship by the Spirit of God”). But several other important witnesses (א2 D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (qew) here (“worship God by the Spirit”). Ì46 is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.
[3:3] 85 tn Grk “have no confidence in the flesh.”
[3:4] 86 tn Grk “though I have reason for confidence even in the flesh.”
[3:5] 88 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[3:8] 89 tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.
[3:9] 90 tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
[3:9] sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
[3:9] 91 tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”
[3:9] 92 tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.
[3:9] 93 tn Or “based on faith.”
[3:10] 94 tn The articular infinitive τοῦ γνῶναι (tou gnwnai, “to know”) here expresses purpose. The words “My aim is” have been supplied in the translation to emphasize this nuance and to begin a new sentence (shorter sentences are more appropriate for English style).
[3:10] 95 tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”
[3:11] 96 tn On εἰ πῶς (ei pws) as “so, somehow” see BDAG 279, s.v. εἰ 6.n.
[3:12] 97 tn Grk “that for which I also was laid hold of by Christ Jesus.” The passive has been translated as active in keeping with contemporary English style.
[3:13] 98 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[3:13] 99 tn Grk “But this one thing (I do).”
[3:14] 100 tn Grk “according to the goal.”
[3:14] 101 tn Grk “prize, namely, the heavenly calling of God.”
[3:15] 102 tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”
[3:15] sn The adjective perfect comes from the same root as the verb perfected in v. 12; Paul may well be employing a wordplay to draw in his opponents. Thus, perfect would then be in quotation marks and Paul would then argue that no one – neither they nor he – is in fact perfect. The thrust of vv. 1-16 is that human credentials can produce nothing that is pleasing to God (vv. 1-8). Instead of relying on such, Paul urges his readers to trust God for their righteousness (v. 9) rather than their own efforts, and at the same time to press on for the prize that awaits them (vv. 12-14). He argues further that perfection is unattainable in this life (v. 15), yet the level of maturity that one has reached should not for this reason be abandoned (v. 16).
[3:15] 103 tn Grk “reveal this to you.” The referent of the pronoun “this” is the fact that the person is thinking differently than Paul does. This has been specified in the translation with the phrase “the error of your ways”; Paul is stating that God will make it known to these believers when they are not in agreement with Paul.
[3:16] 104 tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א2 D2 Ψ 075 Ï), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tw autw, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in Ì16,46 א* A B Ivid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.
[3:16] 105 tn Grk “Nevertheless, to what we have attained, to the same hold fast.”
[3:17] 106 tn Or “become fellow imitators with me [of Christ].”
[3:17] 107 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[3:19] 108 tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”
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