1 Corinthians 15:51

15:51 Listen, ¹  I will tell you a mystery: We will not all sleep, ²  but we will all be changed –

1 Corinthians 15:2

15:2 and by which you are being saved, if you hold firmly to the message I preached to you – unless you believed in vain.

1 Corinthians 5:1

Church Discipline

5:1 It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with ³  his father’s wife.

1 Corinthians 5:1

Church Discipline

5:1 It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with ⁴  his father’s wife.

1 Corinthians 1:11

1:11 For members of Chloe’s household have made it clear to me, my brothers and sisters, ⁵  that there are quarrels ⁶  among you.

Psalms 98:1

Psalm 98 ⁷ 

A psalm.

98:1 Sing to the Lord a new song, ⁸ 

for he performs ⁹  amazing deeds!

His right hand and his mighty arm

accomplish deliverance. ¹⁰ 

Proverbs 21:31

21:31 A horse is prepared for the day of battle,

but the victory is from the Lord. ¹¹ 

John 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ¹²  but take courage ¹³  – I have conquered the world.” ¹⁴ 

Romans 8:37

8:37 No, in all these things we have complete victory ¹⁵  through him ¹⁶  who loved us!

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹⁷ 

Romans 5:4-5

5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God ¹⁸  has been poured out ¹⁹  in our hearts through the Holy Spirit who was given to us.

Revelation 12:11

12:11 But ²⁰  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ²¹  so much that they were afraid to die.

Revelation 15:2-3

15:2 Then ²²  I saw something like a sea of glass ²³  mixed with fire, and those who had conquered ²⁴  the beast and his image and the number of his name. They were standing ²⁵  by ²⁶  the sea of glass, holding harps given to them by God. ²⁷  15:3 They ²⁸  sang the song of Moses the servant ²⁹  of God and the song of the Lamb: ³⁰ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ³¹ 

Just ³²  and true are your ways,

King over the nations! ³³ 

[15:51]  ¹ tn Grk “Behold.”

[15:51]  ² tc The manuscripts are grouped into four basic readings here: (1) א C 0243* 33 1739 have “we all will sleep, but we will not all be changed” (πάντες κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (2) Ì⁴⁶ A^c (F G) have “we will not all sleep, but we will not all be changed” (πάντες οὐ κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (3) D* lat Tert Ambst Spec read “we will all rise, but we will not all be changed.” (4) The wording πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα (“we will not all sleep, but we will all be changed”) is found in B D² Ψ 075 0243^c 1881 Ï sy co. How shall we interpret such data? In light of the fact that Paul and his generation did in fact die, early scribes may have felt some embarrassment over the bald statement, “We will not all sleep” (πάντες οὐ κοιμηθησόμεθα). This could account for the first variant. Although the second variant could be viewed as a conflation of (1) and (4) (so TCGNT 502; G. D. Fee, First Corinthians [NICNT], 796), it could also have arisen consciously, to guard against the notion that all whom Paul was addressing should regard themselves as true believers. The third variant, prominent in the Western witnesses, may have arisen to counter those who would deny the final resurrection (so TCGNT 502). In any event, since the fourth reading has the best credentials externally and best explains the rise of the others it should be adopted as the authentic wording here.

[5:1]  ³ tn Or “someone has married”; Grk “someone has,” but the verb ἔχω (ecw) is routinely used of marital relationships (cf. BDAG 420 s.v. 2.a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her.

[5:1]  ⁴ tn Or “someone has married”; Grk “someone has,” but the verb ἔχω (ecw) is routinely used of marital relationships (cf. BDAG 420 s.v. 2.a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her.

[1:11]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[1:11]  ⁶ tn Or “rivalries, disputes.”

[98:1]  ⁷ sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.

[98:1]  ⁸ sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.

[98:1]  ⁹ tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.

[98:1]  ¹⁰ tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.

[21:31]  ¹¹ tn Heb “of the Lord.” The victory being “of the Lord” means that it is accomplished by him. Ultimate success comes from the Lord and not from human efforts. The faithful have acknowledged this down through the ages, even though they have been responsible and have prepared for the wars. Without this belief there would have been no prayer on the eve of battle (e.g., Ps 20:7 and 33:17).

[16:33]  ¹² tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ¹³ tn Or “but be courageous.”

[16:33]  ¹⁴ tn Or “I am victorious over the world,” or “I have overcome the world.”

[8:37]  ¹⁵ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ¹⁶ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:1]  ¹⁷ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[5:5]  ¹⁸ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ¹⁹ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[12:11]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ²¹ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[15:2]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ²³ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ²⁴ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ²⁵ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ²⁶ tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”

[15:2]  ²⁷ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:3]  ²⁸ tn Here καί (kai) has not been translated.

[15:3]  ²⁹ tn See the note on the word “servants” in 1:1.

[15:3]  ³⁰ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ³¹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ³² tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ³³ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.