1 Corinthians 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 

Genesis 30:1

30:1 When Rachel saw that she could not give Jacob children, she ³  became jealous of her sister. She said to Jacob, “Give me children ⁴  or I’ll die!”

Genesis 37:11

37:11 His brothers were jealous ⁵  of him, but his father kept in mind what Joseph said. ⁶ 

Matthew 27:18

27:18 (For he knew that they had handed him over because of envy.) ⁷ 

Romans 1:29

1:29 They are filled ⁸  with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with ⁹  envy, murder, strife, deceit, hostility. They are gossips,

Romans 13:13

13:13 Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy.

Romans 13:2

13:2 So the person who resists such authority ¹⁰  resists the ordinance of God, and those who resist will incur judgment

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹¹  whether things on earth or things in heaven.

Galatians 5:21

5:21 envying, ¹²  murder, ¹³  drunkenness, carousing, ¹⁴  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Galatians 5:26

5:26 Let us not become conceited, ¹⁵  provoking ¹⁶  one another, being jealous ¹⁷  of one another.

Philippians 1:15

1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill.

Philippians 1:1

Salutation

1:1 From Paul ¹⁸  and Timothy, slaves ¹⁹  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²⁰  with the overseers ²¹  and deacons.

Philippians 1:4

1:4 I always pray with joy in my every prayer for all of you

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

James 3:14-16

3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such ²²  wisdom does not come ²³  from above but is earthly, natural, ²⁴  demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice.

James 4:5

4:5 Or do you think the scripture means nothing when it says, ²⁵  “The spirit that God ²⁶  caused ²⁷  to live within us has an envious yearning”? ²⁸ 

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ²⁹  do the quarrels among you come from? Is it not from this, ³⁰  from your passions that battle inside you? ³¹ 

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ³²  do not show prejudice ³³  if you possess faith ³⁴  in our glorious Lord Jesus Christ. ³⁵ 

[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.”

[30:1]  ³ tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

[30:1]  ⁴ tn Heb “sons.”

[37:11]  ⁵ sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

[37:11]  ⁶ tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.

[27:18]  ⁷ sn This is a parenthetical note by the author.

[1:29]  ⁸ tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:29]  ⁹ tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:2]  ¹⁰ tn Grk “the authority,” referring to the authority just described.

[1:20]  ¹¹ 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.

[5:21]  ¹² tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ¹³ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ¹⁴ tn Or “revelings,” “orgies” (L&N 88.287).

[5:26]  ¹⁵ tn Or “falsely proud.”

[5:26]  ¹⁶ tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.”

[5:26]  ¹⁷ tn Or “another, envying one another.”

[1:1]  ¹⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁹ tn Traditionally, “servants” or “bondservants.” 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]  ²⁰ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²¹ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[3:15]  ²² tn Grk “This.”

[3:15]  ²³ tn Grk “come down”; “descend.”

[3:15]  ²⁴ tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.

[4:5]  ²⁵ tn Grk “vainly says.”

[4:5]  ²⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:5]  ²⁷ tc The Byzantine text and a few other mss (P 33 Ï) have the intransitive κατῴκησεν (katwkhsen) here, which turns τὸ πνεῦμα (to pneuma) into the subject of the verb: “The spirit which lives within us.” But the more reliable and older witnesses (Ì⁷⁴ א B Ψ 049 1241 1739 al) have the causative verb, κατῴκισεν (katwkisen), which implies a different subject and τὸ πνεῦμα as the object: “The spirit that he causes to live within us.” Both because of the absence of an explicit subject and the relative scarcity of the causative κατοικίζω (katoikizw, “cause to dwell”) compared to the intransitive κατοικέω (katoikew, “live, dwell”) in biblical Greek (κατοικίζω does not occur in the NT at all, and occurs one twelfth as frequently as κατοικέω in the LXX), it is easy to see why scribes would replace κατῴκισεν with κατῴκησεν. Thus, on internal and external grounds, κατῴκισεν is the preferred reading.

[4:5]  ²⁸ tn Interpreters debate the referent of the word “spirit” in this verse: (1) The translation takes “spirit” to be the lustful capacity within people that produces a divided mind (1:8, 14) and inward conflicts regarding God (4:1-4). God has allowed it to be in man since the fall, and he provides his grace (v. 6) and the new birth through the gospel message (1:18-25) to counteract its evil effects. (2) On the other hand the word “spirit” may be taken positively as the Holy Spirit and the sense would be, “God yearns jealously for the Spirit he caused to live within us.” But the word for “envious” or “jealous” is generally negative in biblical usage and the context before and after seems to favor the negative interpretation.

[4:1]  ²⁹ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ³⁰ tn Grk “from here.”

[4:1]  ³¹ tn Grk “in your members [i.e., parts of the body].”

[2:1]  ³² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ³³ tn Or “partiality.”

[2:1]  ³⁴ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ³⁵ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.