1 Kings 8:46

8:46 “The time will come when your people ¹  will sin against you (for there is no one who is sinless!) and you will be angry with them and deliver them over to their enemies, who will take them as prisoners to their own land, ²  whether far away or close by.

1 Kings 8:2

8:2 All the men of Israel assembled before King Solomon during the festival ³  in the month Ethanim ⁴  (the seventh month).

1 Kings 6:36

6:36 He built the inner courtyard with three rows of chiseled stones and a row of cedar beams.

Proverbs 20:9

20:9 Who can say, ⁵  “I have kept my heart clean; ⁶ 

I am pure ⁷  from my sin”?

Ecclesiastes 7:20

7:20 For ⁸  there is not one truly ⁹  righteous person on the earth

who continually does good and never sins.

Isaiah 64:6

64:6 We are all like one who is unclean,

all our so-called righteous acts are like a menstrual rag in your sight. ¹⁰ 

We all wither like a leaf;

our sins carry us away like the wind.

Romans 3:10

3:10 just as it is written:

“There is no one righteous, not even one,

Romans 7:21

7:21 So, I find the law that when I want to do good, evil is present with me.

Galatians 3:22

3:22 But the scripture imprisoned ¹¹  everything and everyone ¹²  under sin so that the promise could be given – because of the faithfulness ¹³  of Jesus Christ – to those who believe.

Galatians 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ¹⁴  that are opposed to the flesh, for these are in opposition to ¹⁵  each other, so that you cannot do what you want.

Galatians 5:1

Freedom of the Believer

5:1 For freedom ¹⁶  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ¹⁷  of slavery.

Galatians 1:8-10

1:8 But even if we (or an angel from heaven) should preach ¹⁸  a gospel contrary to the one we preached to you, ¹⁹  let him be condemned to hell! ²⁰  1:9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell! ²¹  1:10 Am I now trying to gain the approval of people, ²²  or of God? Or am I trying to please people? ²³  If I were still trying to please ²⁴  people, ²⁵  I would not be a slave ²⁶  of Christ!

[8:46]  ¹ tn Heb “they”; the referent (your people) has been specified in the translation for clarity.

[8:46]  ² tn Heb “the land of the enemy.”

[8:2]  ³ sn The festival. This was the Feast of Tabernacles, see Lev 23:34.

[8:2]  ⁴ sn The month Ethanim. This would be September-October in modern reckoning.

[20:9]  ⁵ sn The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin.

[20:9]  ⁶ tn The verb form זִכִּיתִי (zikkiti) is the Piel perfect of זָכָה (zakhah, “to be clear; to be clean; to be pure”). The verb has the idea of “be clear, justified, acquitted.” In this stem it is causative: “I have made my heart clean” (so NRSV) or “kept my heart pure” (so NIV). This would be claiming that all decisions and motives were faultless.

[20:9]  ⁷ sn The Hebrew verb translated “I am pure” (טָהֵר, taher) is a Levitical term. To claim this purity would be to claim that moral and cultic perfection had been attained and therefore one was acceptable to God in the present condition. Of course, no one can claim this; even if one thought it true, it is impossible to know all that is in the heart as God knows it.

[7:20]  ⁸ tn The introductory particle כִּי (ki) is rendered variously: “for” (KJV); “indeed” (NASB); not translated (NIV); “for” (NJPS). The particle functions in an explanatory sense, explaining the need for wisdom in v. 19. Righteousness alone cannot always protect a person from calamity (7:15-16); therefore, something additional, such as wisdom, is needed. The need for wisdom as protection from calamity is particularly evident in the light of the fact that no one is truly righteous (7:19-20).

[7:20]  ⁹ tn The term “truly” does not appear in the Hebrew text, but is supplied in the translation for clarity. Qoheleth does not deny the existence of some people who are relatively righteous.

[64:6]  ¹⁰ tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”

[3:22]  ¹¹ tn Or “locked up.”

[3:22]  ¹² tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.

[3:22]  ¹³ tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[5:17]  ¹⁴ tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.

[5:17]  ¹⁵ tn Or “are hostile toward” (L&N 39.1).

[5:1]  ¹⁶ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ¹⁷ sn Here the yoke figuratively represents the burdensome nature of slavery.

[1:8]  ¹⁸ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ¹⁹ tn Or “other than the one we preached to you.”

[1:8]  ²⁰ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ²¹ tn See the note on this phrase in the previous verse.

[1:10]  ²² tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ²³ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²⁴ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ²⁵ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²⁶ tn Traditionally, “servant” or “bondservant.” 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.