1 Corinthians 2:6

Wisdom from God

2:6 Now we do speak wisdom among the mature, ¹  but not a wisdom of this age or of the rulers of this age, who are perishing.

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. ² 

Romans 8:5-6

8:5 For those who live according to the flesh have their outlook shaped by ³  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook ⁴  of the flesh is death, but the outlook of the Spirit is life and peace,

Romans 8:2

8:2 For the law of the life-giving Spirit ⁵  in Christ Jesus has set you ⁶  free from the law of sin and death.

Colossians 4:4

4:4 Pray that I may make it known as I should. ⁷ 

Ephesians 2:2

2:2 in which ⁸  you formerly lived ⁹  according to this world’s present path, ¹⁰  according to the ruler of the kingdom ¹¹  of the air, the ruler of ¹²  the spirit ¹³  that is now energizing ¹⁴  the sons of disobedience, ¹⁵ 

James 4:5

4:5 Or do you think the scripture means nothing when it says, ¹⁶  “The spirit that God ¹⁷  caused ¹⁸  to live within us has an envious yearning”? ¹⁹ 

James 4:1

Passions and Pride

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 

James 4:4-5

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ²³  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, ²⁴  “The spirit that God ²⁵  caused ²⁶  to live within us has an envious yearning”? ²⁷ 

James 5:19

5:19 My brothers and sisters, ²⁸  if anyone among you wanders from the truth and someone turns him back,

Revelation 12:9

12:9 So ²⁹  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

[2:6]  ¹ tn In extrabiblical literature this word was applied to an initiate of a mystery religion (BDAG 995 s.v. τέλειος 3, gives numerous examples and states this was a technical term of the mystery religions). It could here refer to those who believed Paul’s message, the mystery of God (v. 1), and so be translated as “those who believe God’s message.”

[8:1]  ² 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.

[8:5]  ³ tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[8:6]  ⁴ tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.

[8:2]  ⁵ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁶ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[4:4]  ⁷ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[2:2]  ⁸ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ⁹ tn Grk “walked.”

[2:2]  ¹⁰ tn Or possibly “Aeon.”

[2:2]  ¹¹ tn Grk “domain, [place of] authority.”

[2:2]  ¹² tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ¹³ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ¹⁴ tn Grk “working in.”

[2:2]  ¹⁵ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[4:5]  ¹⁶ tn Grk “vainly says.”

[4:5]  ¹⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:5]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ²¹ tn Grk “from here.”

[4:1]  ²² tn Grk “in your members [i.e., parts of the body].”

[4:4]  ²³ tn Grk “is hostility toward God.”

[4:5]  ²⁴ tn Grk “vainly says.”

[4:5]  ²⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:5]  ²⁶ 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]  ²⁷ 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.

[5:19]  ²⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[12:9]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.