1 Corinthians 8:1

Food Sacrificed to Idols

8:1 With regard to food sacrificed to idols, we know that “we all have knowledge.” ¹  Knowledge puffs up, but love builds up.

1 Corinthians 12:31--14:1

12:31 But you should be eager for the greater gifts.

And now I will show you a way that is beyond comparison. ² 

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. 13:2 And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing. 13:3 If I give away everything I own, and if I give over my body in order to boast, ³  but do not have love, I receive no benefit.

13:4 Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up. 13:5 It is not rude, it is not self-serving, it is not easily angered or resentful. 13:6 It is not glad about injustice, but rejoices in the truth. 13:7 It bears all things, believes all things, hopes all things, endures all things.

13:8 Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. 13:9 For we know in part, and we prophesy in part, 13:10 but when what is perfect ⁴  comes, the partial will be set aside. 13:11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, ⁵  I set aside childish ways. 13:12 For now we see in a mirror indirectly, ⁶  but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known. 13:13 And now these three remain: faith, hope, and love. But the greatest of these is love.

Prophecy and Tongues

14:1 Pursue love and be eager for the spiritual gifts, especially that you may prophesy.

John 13:34-35

13:34 “I give you a new commandment – to love ⁷  one another. Just as I have loved you, you also are to love one another. ⁸  13:35 Everyone ⁹  will know by this that you are my disciples – if you have love for one another.”

John 15:17

15:17 This ¹⁰  I command you – to love one another.

Romans 13:8-10

Exhortation to Love Neighbors

13:8 Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. 13:9 For the commandments, ¹¹  “Do not commit adultery, do not murder, do not steal, do not covet,” ¹²  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ¹³  13:10 Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.

Romans 14:15

14:15 For if your brother or sister ¹⁴  is distressed because of what you eat, ¹⁵  you are no longer walking in love. ¹⁶  Do not destroy by your food someone for whom Christ died.

Galatians 5:13-14

Practice Love

5:13 For you were called to freedom, brothers and sisters; ¹⁷  only do not use your freedom as an opportunity to indulge your flesh, ¹⁸  but through love serve one another. ¹⁹  5:14 For the whole law can be summed up in a single commandment, ²⁰  namely, “You must love your neighbor as yourself.” ²¹ 

Galatians 5:22

5:22 But the fruit of the Spirit ²²  is love, ²³  joy, peace, patience, kindness, goodness, faithfulness, ²⁴ 

Ephesians 4:1-3

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ²⁵  urge you to live ²⁶  worthily of the calling with which you have been called, ²⁷  4:2 with all humility and gentleness, ²⁸  with patience, bearing with ²⁹  one another in love, 4:3 making every effort to keep the unity of the Spirit in the bond of peace.

Philippians 2:1-3

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, ³⁰  any affection or mercy, ³¹  2:2 complete my joy and be of the same mind, ³²  by having the same love, being united in spirit, ³³  and having one purpose. 2:3 Instead of being motivated by selfish ambition ³⁴  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.

Philippians 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, ³⁵  any affection or mercy, ³⁶ 

Philippians 3:6

3:6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless.

Philippians 3:12

Keep Going Forward

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. ³⁷ 

Philippians 4:9-10

4:9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

Appreciation for Support

4:10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.) ³⁸ 

Philippians 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Philippians 1:3

Prayer for the Church

1:3 I thank my God every time I remember you. ³⁹ 

Philippians 1:1

Salutation

1:1 From Paul ⁴⁰  and Timothy, slaves ⁴¹  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁴²  with the overseers ⁴³  and deacons.

Philippians 1:5

1:5 because of your participation ⁴⁴  in the gospel from the first day until now. ⁴⁵ 

Hebrews 13:4

13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers.

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

Hebrews 4:8

4:8 For if Joshua had given them rest, God ⁴⁶  would not have spoken afterward about another day.

Hebrews 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ⁴⁷  with those who heard it in faith. ⁴⁸ 

Hebrews 1:7

1:7 And he says ⁴⁹  of the angels, “He makes ⁵⁰  his angels spirits and his ministers a flame of fire,” ⁵¹ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁵²  in various portions ⁵³  and in various ways ⁵⁴  to our ancestors ⁵⁵  through the prophets,

Hebrews 4:7-8

4:7 So God ⁵⁶  again ordains a certain day, “Today,” speaking through David ⁵⁷  after so long a time, as in the words quoted before, ⁵⁸  “O, that today you would listen as he speaks! ⁵⁹  Do not harden your hearts.” 4:8 For if Joshua had given them rest, God ⁶⁰  would not have spoken afterward about another day.

[8:1]  ¹ sn “We all have knowledge.” Here and in v. 4 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

[12:31]  ² tn Grk “a still more excellent way.” In this context the phrase has an elative rather than a comparative sense, however.

[13:3]  ³ 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.

[13:10]  ⁴ tn Or “when completion.”

[13:11]  ⁵ tn The Greek term translated “adult” here is ἀνήρ (anhr), a term which ordinarily refers to males, husbands, etc. In this context Paul contrasts the states of childhood and adulthood, so the term has been translated “adult”; cf. BDAG 79 s.v. 1.b.

[13:12]  ⁶ tn Grk “we are seeing through [= using] a mirror by means of a dark image.” Corinth was well known in the ancient world for producing some of the finest bronze mirrors available. Paul’s point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it is “indirect,” (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see him “face to face” (cf. G. D. Fee, First Corinthians [NICNT], 648). The word “indirectly” translates the Greek phrase ἐν αἰνίγματι (ejn ainigmati, “in an obscure image”) which itself may reflect an allusion to Num 12:8 (LXX οὐ δι᾿ αἰνιγμάτων), where God says that he speaks to Moses “mouth to mouth [= face to face]…and not in dark figures [of speech].” Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. 1 Cor 10:2). Indeed, in 2 Cor 3:13-18 Paul had recourse with the Corinthians to contrast Moses’ ministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in 2 Cor 3:18, that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christian’s progressive transformation by the Spirit.

[13:34]  ⁷ tn The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation.

[13:34]  ⁸ sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.

[13:35]  ⁹ tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.

[15:17]  ¹⁰ tn Grk “These things.”

[13:9]  ¹¹ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ¹² sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ¹³ sn A quotation from Lev 19:18.

[14:15]  ¹⁴ tn Grk “brother.”

[14:15]  ¹⁵ tn Grk “on account of food.”

[14:15]  ¹⁶ tn Grk “according to love.”

[5:13]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ¹⁸ tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[5:13]  ¹⁹ tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).

[5:14]  ²⁰ tn Or “can be fulfilled in one commandment.”

[5:14]  ²¹ sn A quotation from Lev 19:18.

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

[5:22]  ²³ 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]  ²⁴ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[4:1]  ²⁵ tn Grk “prisoner in the Lord.”

[4:1]  ²⁶ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ²⁷ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[4:2]  ²⁸ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ²⁹ tn Or “putting up with”; or “forbearing.”

[2:1]  ³⁰ 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]  ³¹ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[2:2]  ³² tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ³³ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:3]  ³⁴ tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

[2:1]  ³⁵ 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]  ³⁶ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[3:12]  ³⁷ 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.

[4:10]  ³⁸ tn Grk “for you were even concerned, but you lacked opportunity.”

[1:3]  ³⁹ tn This could also be translated “for your every remembrance of me.” See discussion below.

[1:1]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁴³ 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.

[1:5]  ⁴⁴ sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).

[1:5]  ⁴⁵ tn Several alternatives for translating vv. 3-5 are possible: (1) “I thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation…” (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) “I thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation…” (see Moffatt; also P. T. O’Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.

[4:8]  ⁴⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:2]  ⁴⁷ tn Or “they were not united.”

[4:2]  ⁴⁸ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

[1:7]  ⁴⁹ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ⁵⁰ tn Grk “He who makes.”

[1:7]  ⁵¹ sn A quotation from Ps 104:4.

[1:1]  ⁵² tn Or “spoke formerly.”

[1:1]  ⁵³ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁵⁴ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁵⁵ tn Grk “to the fathers.”

[4:7]  ⁵⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ⁵⁷ sn Ps 95 does not mention David either in the text or the superscription. It is possible that the writer of Hebrews is attributing the entire collection of psalms to David (although some psalms are specifically attributed to other individuals or groups).

[4:7]  ⁵⁸ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ⁵⁹ tn Grk “today if you hear his voice.”

[4:8]  ⁶⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.