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? 6:8 But you yourselves wrong and cheat, and you do this to your brothers and sisters! 6
11:2 I praise you 7 because you remember me in everything and maintain the traditions just as I passed them on to you.
1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, 8 whether things on earth or things in heaven.
4:1 Where do the conflicts and where 20 do the quarrels among you come from? Is it not from this, 21 from your passions that battle inside you? 22 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;
1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
2 tn Or “rivalries, disputes.”
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.
4 tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11.
5 tn Grk “does a brother sue a brother,” but see the note on the word “Christian” in 5:11.
6 tn 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.
7 tc The Western and Byzantine texts, as well as one or two Alexandrian
8 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 048vid 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.
9 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…”).
10 tn Or “destroyed.”
11 tn See the note on the word “flesh” in Gal 5:13.
12 tn Or “clear,” “evident.”
13 tn Or “witchcraft.”
14 tn Or “enmities,” “[acts of] hatred.”
15 tn Or “discord” (L&N 39.22).
16 tn Or “discord(s)” (L&N 39.13).
17 tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.
18 tc ‡ φόνοι (fonoi, “murders”) is absent in such important
19 tn Or “revelings,” “orgies” (L&N 88.287).
20 tn The word “where” is repeated in Greek for emphasis.
21 tn Grk “from here.”
22 tn Grk “in your members [i.e., parts of the body].”