1 Corinthians 3:3

3:3 for you are still influenced by the flesh. ¹  For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? ² 

1 Corinthians 3:21

3:21 So then, no more boasting about mere mortals! ³  For everything belongs to you,

1 Corinthians 13:4

13:4 Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up.

Philippians 2:3

2:3 Instead of being motivated by selfish ambition ⁴  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.

James 3:14-15

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 ⁵  wisdom does not come ⁶  from above but is earthly, natural, ⁷  demonic.

James 4:5

4:5 Or do you think the scripture means nothing when it says, ⁸  “The spirit that God ⁹  caused ¹⁰  to live within us has an envious yearning”? ¹¹ 

James 5:9

5:9 Do not grumble against one another, brothers and sisters, ¹²  so that you may not be judged. See, the judge stands before the gates! ¹³ 

James 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ¹⁴  over the miseries that are coming on you.

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ¹⁵  do not show prejudice ¹⁶  if you possess faith ¹⁷  in our glorious Lord Jesus Christ. ¹⁸ 

[3:3]  ¹ 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]  ² tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.”

[3:21]  ³ tn Grk “so then, let no one boast in men.”

[2:3]  ⁴ 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.”

[3:15]  ⁵ tn Grk “This.”

[3:15]  ⁶ tn Grk “come down”; “descend.”

[3:15]  ⁷ 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.

[4:5]  ⁸ tn Grk “vainly says.”

[4:5]  ⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:5]  ¹⁰ 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]  ¹¹ 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.

[5:9]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ¹³ sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.

[5:1]  ¹⁴ tn Or “wail”; Grk “crying aloud.”

[2:1]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ¹⁶ tn Or “partiality.”

[2:1]  ¹⁷ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ¹⁸ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.