1 Korintus 3:3

3:3 for you are still influenced by the flesh. ¹  For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? ² 

1 Korintus 6:1-7

Lawsuits

6:1 When any of you has a legal dispute with another, does he dare go to court before the unrighteous rather than before the saints? 6:2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits? 6:3 Do you not know that we will judge angels? Why not ordinary matters! 6:4 So if you have ordinary lawsuits, do you appoint as judges those who have no standing in the church? ³  6:5 I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians? ⁴  6:6 Instead, does a Christian sue a Christian, ⁵  and do this before unbelievers? 6:7 The fact that you have lawsuits among yourselves demonstrates that you have already been defeated. Why not rather be wronged? Why not rather be cheated?

Amsal 13:10

13:10 With pride ⁶  comes only ⁷  contention,

but wisdom is with the well-advised. ⁸ 

Amsal 18:6

18:6 The lips of a fool ⁹  enter into strife, ¹⁰ 

and his mouth invites ¹¹  a flogging. ¹² 

Amsal 18:2

18:2 A fool takes no pleasure ¹³  in understanding

but only in disclosing ¹⁴  what is on his mind. ¹⁵ 

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁶  whether things on earth or things in heaven.

Galatia 5:15

5:15 However, if you continually bite and devour one another, ¹⁷  beware that you are not consumed ¹⁸  by one another.

Galatia 5:20

5:20 idolatry, sorcery, ¹⁹  hostilities, ²⁰  strife, ²¹  jealousy, outbursts of anger, selfish rivalries, dissensions, ²²  factions,

Galatia 5:26

5:26 Let us not become conceited, ²³  provoking ²⁴  one another, being jealous ²⁵  of one another.

Filipi 2:14

2:14 Do everything without grumbling or arguing,

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ²⁶  any affection or mercy, ²⁷ 

Titus 1:4

1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²⁸ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²⁹  sound teaching.

Yakobus 4:1-2

Passions and Pride

4:1 Where do the conflicts and where ³⁰  do the quarrels among you come from? Is it not from this, ³¹  from your passions that battle inside you? ³²  4:2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask;

[3:3]  ¹ tn 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.

[3:3]  ² tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.”

[6:4]  ³ tn 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.

[6:5]  ⁴ tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11.

[6:6]  ⁵ tn Grk “does a brother sue a brother,” but see the note on the word “Christian” in 5:11.

[13:10]  ⁶ sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.

[13:10]  ⁷ tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.

[13:10]  ⁸ tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

[18:6]  ⁹ sn The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.

[18:6]  ¹⁰ sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.

[18:6]  ¹¹ tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.

[18:6]  ¹² tn Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.

[18:2]  ¹³ sn This expression forms an understatement (tapeinosis); the opposite is the point – he detests understanding or discernment.

[18:2]  ¹⁴ tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (bÿhitgalot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.

[18:2]  ¹⁵ tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).

[1:20]  ¹⁶ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[5:15]  ¹⁷ tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknw and katesqiw, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).

[5:15]  ¹⁸ tn Or “destroyed.”

[5:20]  ¹⁹ tn Or “witchcraft.”

[5:20]  ²⁰ tn Or “enmities,” “[acts of] hatred.”

[5:20]  ²¹ tn Or “discord” (L&N 39.22).

[5:20]  ²² tn Or “discord(s)” (L&N 39.13).

[5:26]  ²³ tn Or “falsely proud.”

[5:26]  ²⁴ tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.”

[5:26]  ²⁵ tn Or “another, envying one another.”

[2:1]  ²⁶ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ²⁷ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:2]  ²⁸ tn Grk “before eternal ages.”

[2:1]  ²⁹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[4:1]  ³⁰ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ³¹ tn Grk “from here.”

[4:1]  ³² tn Grk “in your members [i.e., parts of the body].”