1 Korintus 13:1

The Way of Love

13:1 If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal.

1 Korintus 13:3

13:3 If I give away everything I own, and if I give over my body in order to boast, ¹  but do not have love, I receive no benefit.

1 Korintus 16:22

16:22 Let anyone who has no love for the Lord be accursed. Our Lord, come! ² 

Galatia 5:16

5:16 But I say, live ³  by the Spirit and you will not carry out the desires of the flesh. ⁴ 

Galatia 5:22

5:22 But the fruit of the Spirit ⁵  is love, ⁶  joy, peace, patience, kindness, goodness, faithfulness, ⁷ 

Galatia 5:1

Freedom of the Believer

5:1 For freedom ⁸  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ⁹  of slavery.

Yohanes 4:8

4:8 (For his disciples had gone off into the town to buy supplies. ¹⁰ ) ¹¹ 

Yohanes 4:20-21

4:20 Our fathers worshiped on this mountain, ¹²  and you people ¹³  say that the place where people must worship is in Jerusalem.” ¹⁴  4:21 Jesus said to her, “Believe me, woman, ¹⁵  a time ¹⁶  is coming when you will worship ¹⁷  the Father neither on this mountain nor in Jerusalem.

[13:3]  ¹ tc The reading καυχήσωμαι (kauchswmai, “I might boast”) is well supported by Ì⁴⁶ א A B 048 33 1739* pc co Hier^mss. The competing reading, καυθήσομαι (kauqhsomai, “I will burn”), is found in C D F G L 81 1175 1881* al latt and a host of patristic writers. From this reading other variants were obviously derived: καυθήσωμαι (kauqhswmai), a future subjunctive (“I might burn”) read by the Byzantine text and a few others (Ψ 1739^c 1881^c 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.

[16:22]  ² tn The Greek text has μαράνα θά (marana qa). These Aramaic words can also be read as maran aqa, translated “Our Lord has come!”

[5:16]  ³ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ⁴ tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.

[5:22]  ⁵ tn That is, the fruit the Spirit produces.

[5:22]  ⁶ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ⁷ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:1]  ⁸ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ⁹ sn Here the yoke figuratively represents the burdensome nature of slavery.

[4:8]  ¹⁰ tn Grk “buy food.”

[4:8]  ¹¹ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[4:20]  ¹² sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ¹³ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:21]  ¹⁵ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ¹⁶ tn Grk “an hour.”

[4:21]  ¹⁷ tn The verb is plural.