1 Corinthians 1:11

1:11 For members of Chloe’s household have made it clear to me, my brothers and sisters, ¹  that there are quarrels ²  among you.

1 Corinthians 3:3-4

3:3 for you are still influenced by the flesh. ³  For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? ⁴  3:4 For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human? ⁵ 

1 Corinthians 4:6-8

4:6 I have applied these things to myself and Apollos because of you, brothers and sisters, ⁶  so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other. 4:7 For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not? 4:8 Already you are satisfied! Already you are rich! You have become kings without us! I wish you had become kings so that we could reign with you!

1 Corinthians 4:18

4:18 Some have become arrogant, ⁷  as if I were not coming to you.

1 Corinthians 6:7-8

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! ⁸ 

1 Corinthians 11:16-19

11:16 If anyone intends to quarrel about this, we have no other practice, nor do the churches of God.

The Lord’s Supper

11:17 Now in giving the following instruction I do not praise you, because you come together not for the better but for the worse. 11:18 For in the first place, when you come together as a church I hear there are divisions among you, and in part I believe it. 11:19 For there must in fact be divisions among you, so that those of you who are approved may be evident. ⁹ 

1 Corinthians 14:36-37

14:36 Did the word of God begin with you, ¹⁰  or did it come to you alone?

14:37 If anyone considers himself a prophet or spiritual person, he should acknowledge that what I write to you is the Lord’s command.

Galatians 5:15

5:15 However, if you continually bite and devour one another, ¹¹  beware that you are not consumed ¹²  by one another.

Galatians 5:19-21

5:19 Now the works of the flesh ¹³  are obvious: ¹⁴  sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, ¹⁵  hostilities, ¹⁶  strife, ¹⁷  jealousy, outbursts of anger, selfish rivalries, dissensions, ¹⁸  factions, 5:21 envying, ¹⁹  murder, ²⁰  drunkenness, carousing, ²¹  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, ²²  provoking ²³  one another, being jealous ²⁴  of one another.

Ephesians 4:31-32

4:31 You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk. 4:32 Instead, ²⁵  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ²⁶ 

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 ²⁷  wisdom does not come ²⁸  from above but is earthly, natural, ²⁹  demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice.

James 4:1-5

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; 4:3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ³³  So whoever decides to be the world’s friend makes himself God’s enemy. 4:5 Or do you think the scripture means nothing when it says, ³⁴  “The spirit that God ³⁵  caused ³⁶  to live within us has an envious yearning”? ³⁷ 

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ³⁸  do the quarrels among you come from? Is it not from this, ³⁹  from your passions that battle inside you? ⁴⁰ 

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ⁴¹  do not show prejudice ⁴²  if you possess faith ⁴³  in our glorious Lord Jesus Christ. ⁴⁴ 

[1:11]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[1:11]  ² tn Or “rivalries, disputes.”

[3:3]  ³ 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]  ⁴ tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.”

[3:4]  ⁵ tn Grk “are you not men,” i.e., (fallen) humanity without the Spirit’s influence. Here Paul does not say “walking in accordance with” as in the previous verse; he actually states the Corinthians are this. However, this is almost certainly rhetorical hyperbole.

[4:6]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[4:18]  ⁷ tn Grk “puffed up”; “inflated.”

[6:8]  ⁸ 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.

[11:19]  ⁹ tn Grk “those approved may be evident among you.”

[14:36]  ¹⁰ tn Grk “Did the word of God go out from you.”

[5:15]  ¹¹ 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]  ¹² tn Or “destroyed.”

[5:19]  ¹³ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ¹⁴ tn Or “clear,” “evident.”

[5:20]  ¹⁵ tn Or “witchcraft.”

[5:20]  ¹⁶ tn Or “enmities,” “[acts of] hatred.”

[5:20]  ¹⁷ tn Or “discord” (L&N 39.22).

[5:20]  ¹⁸ tn Or “discord(s)” (L&N 39.13).

[5:21]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “revelings,” “orgies” (L&N 88.287).

[5:26]  ²² tn Or “falsely proud.”

[5:26]  ²³ tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.”

[5:26]  ²⁴ tn Or “another, envying one another.”

[4:32]  ²⁵ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

[4:32]  ²⁶ tn Or “forgiving.”

[3:15]  ²⁷ tn Grk “This.”

[3:15]  ²⁸ tn Grk “come down”; “descend.”

[3:15]  ²⁹ 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.

[4:1]  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].”

[4:4]  ³³ tn Grk “is hostility toward God.”

[4:5]  ³⁴ tn Grk “vainly says.”

[4:5]  ³⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:5]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ³⁹ tn Grk “from here.”

[4:1]  ⁴⁰ tn Grk “in your members [i.e., parts of the body].”

[2:1]  ⁴¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁴² tn Or “partiality.”

[2:1]  ⁴³ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ⁴⁴ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.