Luke 22:31-32

22:31 “Simon, ¹  Simon, pay attention! ²  Satan has demanded to have you all, ³  to sift you like wheat, ⁴  22:32 but I have prayed for you, Simon, ⁵  that your faith may not fail. ⁶  When ⁷  you have turned back, ⁸  strengthen ⁹  your brothers.”

Hosea 6:4

Transitory Faithfulness and Imminent Judgment

6:4 What am I going to do with you, O Ephraim?

What am I going to do with you, O Judah?

For ¹⁰  your faithfulness is as fleeting as the morning mist; ¹¹ 

it disappears as quickly as dawn’s dew! ¹² 

John 2:23-25

Jesus at the Passover Feast

2:23 Now while Jesus ¹³  was in Jerusalem ¹⁴  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ¹⁵  2:24 But Jesus would not entrust himself to them, because he knew all people. ¹⁶  2:25 He did not need anyone to testify about man, ¹⁷  for he knew what was in man. ¹⁸ 

John 8:30-32

8:30 While he was saying these things, many people ¹⁹  believed in him.

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ²⁰  who had believed him, “If you continue to follow my teaching, ²¹  you are really ²²  my disciples 8:32 and you will know the truth, and the truth will set you free.” ²³ 

John 12:42-43

12:42 Nevertheless, even among the rulers ²⁴  many believed in him, but because of the Pharisees ²⁵  they would not confess Jesus to be the Christ, ²⁶  so that they would not be put out of ²⁷  the synagogue. ²⁸  12:43 For they loved praise ²⁹  from men more than praise ³⁰  from God.

John 15:2

15:2 He takes away ³¹  every branch that does not bear ³²  fruit in me. He ³³  prunes ³⁴  every branch that bears ³⁵  fruit so that it will bear more fruit.

John 15:6

15:6 If anyone does not remain ³⁶  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ³⁷  and are burned up. ³⁸ 

Acts 8:13-23

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ³⁹  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁴⁰ 

8:14 Now when the apostles in Jerusalem ⁴¹  heard that Samaria had accepted the word ⁴²  of God, they sent ⁴³  Peter and John to them. 8:15 These two ⁴⁴  went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit ⁴⁵  had not yet come upon ⁴⁶  any of them, but they had only been baptized in the name of the Lord Jesus.) ⁴⁷  8:17 Then Peter and John placed their hands on the Samaritans, ⁴⁸  and they received the Holy Spirit. ⁴⁹ 

8:18 Now Simon, when he saw that the Spirit ⁵⁰  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ⁵¹  too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, ⁵²  because you thought you could acquire ⁵³  God’s gift with money! 8:21 You have no share or part ⁵⁴  in this matter ⁵⁵  because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord ⁵⁶  that he may perhaps forgive you for the intent of your heart. ⁵⁷  8:23 For I see that you are bitterly envious ⁵⁸  and in bondage to sin.”

Acts 8:1

8:1 And Saul agreed completely with killing ⁵⁹  him.

Saul Begins to Persecute the Church

Now on that day a great ⁶⁰  persecution began ⁶¹  against the church in Jerusalem, ⁶²  and all ⁶³  except the apostles were forced to scatter throughout the regions ⁶⁴  of Judea and Samaria.

Colossians 1:2

1:2 to the saints, the faithful ⁶⁵  brothers and sisters ⁶⁶  in Christ, at Colossae. Grace and peace to you ⁶⁷  from God our Father! ⁶⁸ 

Colossians 1:2

1:2 to the saints, the faithful ⁶⁹  brothers and sisters ⁷⁰  in Christ, at Colossae. Grace and peace to you ⁷¹  from God our Father! ⁷² 

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ⁷³  without shifting ⁷⁴  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Colossians 1:1

Salutation

1:1 From Paul, ⁷⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 3:5

3:5 So put to death whatever in your nature belongs to the earth: ⁷⁶  sexual immorality, impurity, shameful passion, ⁷⁷  evil desire, and greed which is idolatry.

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 1:19

1:19 For God ⁷⁸  was pleased to have all his ⁷⁹  fullness dwell ⁸⁰  in the Son ⁸¹ 

Colossians 1:2

1:2 to the saints, the faithful ⁸²  brothers and sisters ⁸³  in Christ, at Colossae. Grace and peace to you ⁸⁴  from God our Father! ⁸⁵ 

Colossians 2:18-19

2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths ⁸⁶  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. ⁸⁷  2:19 He has not held fast ⁸⁸  to the head from whom the whole body, supported ⁸⁹  and knit together through its ligaments and sinews, grows with a growth that is from God. ⁹⁰ 

Hebrews 10:39

10:39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls. ⁹¹ 

James 2:26

2:26 For just as the body without the spirit is dead, so also faith without works is dead.

James 2:2

2:2 For if someone ⁹²  comes into your assembly ⁹³  wearing a gold ring and fine clothing, and a poor person enters in filthy clothes,

James 2:20

2:20 But would you like evidence, ⁹⁴  you empty fellow, ⁹⁵  that faith without works is useless? ⁹⁶ 

James 2:22

2:22 You see that his faith was working together with his works and his faith was perfected by works.

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ⁹⁷  do not show prejudice ⁹⁸  if you possess faith ⁹⁹  in our glorious Lord Jesus Christ. ¹⁰⁰ 

James 2:19

2:19 You believe that God is one; well and good. ¹⁰¹  Even the demons believe that – and tremble with fear. ¹⁰² 

[22:31]  ¹ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ² tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ³ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ⁴ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[22:32]  ⁵ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ⁶ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ⁸ tn Or “turned around.”

[22:32]  ⁹ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[6:4]  ¹⁰ tn The vav prefixed to וְחַסְדְּכֶם (vÿkhasdÿkhem, “your faithfulness”) functions in an explanatory sense (“For”).

[6:4]  ¹¹ tn Heb “your faithfulness [so NCV; NASB “your loyalty”; NIV, NRSV, NLT “your love”] is like a morning cloud” (וְחַסְדְּכֶם כַּעֲנַן־בֹּקֶר, vÿkhasdÿkhem ka’anan-boqer).

[6:4]  ¹² tn Heb “the dew departing early” (BDB 1014 s.v. שָׁכַם); cf. NRSV “the dew that goes away early.” The Hiphil participle מַשְׁכִּים (mashkim) means “to depart early” (Gen 19:27; Josh 8:14; Judg 19:9). The idiom means “early morning” (1 Sam 17:16).

[2:23]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ¹⁵ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.

[2:24]  ¹⁶ tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).

[2:25]  ¹⁷ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ¹⁸ tn See previous note on “man” in this verse.

[8:30]  ¹⁹ tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.

[8:31]  ²⁰ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ²¹ tn Grk “If you continue in my word.”

[8:31]  ²² tn Or “truly.”

[8:32]  ²³ tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.

[12:42]  ²⁴ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ²⁵ sn See the note on Pharisees in 1:24.

[12:42]  ²⁶ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  ²⁷ tn Or “be expelled from.”

[12:42]  ²⁸ sn Compare John 9:22. See the note on synagogue in 6:59.

[12:43]  ²⁹ tn Grk “the glory.”

[12:43]  ³⁰ tn Grk “the glory.”

[15:2]  ³¹ tn Or “He cuts off.”

[15:2]  ³² tn Or “does not yield.”

[15:2]  ³³ tn Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.

[15:2]  ³⁴ tn Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kaqairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples – there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.

[15:2]  ³⁵ tn Or “that yields.”

[15:6]  ³⁶ tn Or “reside.”

[15:6]  ³⁷ sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ³⁸ tn Grk “they gather them up and throw them into the fire, and they are burned.”

[8:13]  ³⁹ tn Or “he kept close company with.”

[8:13]  ⁴⁰ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[8:14]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁴² tn Or “message.”

[8:14]  ⁴³ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:15]  ⁴⁴ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[8:16]  ⁴⁵ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ⁴⁶ tn Or “fallen on.”

[8:16]  ⁴⁷ sn This is a parenthetical note by the author.

[8:17]  ⁴⁸ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ⁴⁹ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:18]  ⁵⁰ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ⁵¹ tn Or “ability”; Grk “authority.”

[8:20]  ⁵² tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ⁵³ tn Or “obtain.”

[8:21]  ⁵⁴ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ⁵⁵ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:22]  ⁵⁶ tn Or “and implore the Lord.”

[8:22]  ⁵⁷ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:23]  ⁵⁸ tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.

[8:1]  ⁵⁹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁶⁰ tn Or “severe.”

[8:1]  ⁶¹ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁶² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁶³ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁶⁴ tn Or “countryside.”

[1:2]  ⁶⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁶⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁶⁷ tn Or “Grace to you and peace.”

[1:2]  ⁶⁸ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:2]  ⁶⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁷⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁷¹ tn Or “Grace to you and peace.”

[1:2]  ⁷² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:23]  ⁷³ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁷⁴ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:1]  ⁷⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:5]  ⁷⁶ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ⁷⁷ tn Or “lust.”

[1:19]  ⁷⁸ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ⁷⁹ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁸⁰ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ⁸¹ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:2]  ⁸² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁸³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁸⁴ tn Or “Grace to you and peace.”

[1:2]  ⁸⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:18]  ⁸⁶ tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.

[2:18]  ⁸⁷ tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.

[2:19]  ⁸⁸ tn The Greek participle κρατῶν (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.

[2:19]  ⁸⁹ tn See BDAG 387 s.v. ἐπιχορηγέω 3.

[2:19]  ⁹⁰ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”

[10:39]  ⁹¹ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”

[2:2]  ⁹² tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”

[2:2]  ⁹³ tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).

[2:20]  ⁹⁴ tn Grk “do you want to know.”

[2:20]  ⁹⁵ tn Grk “O empty man.” Here the singular vocative ἄνθρωπε (anqrwpe, “man”) means “person” or even “fellow.” Cf. BDAG 82 s.v. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).

[2:20]  ⁹⁶ tc Most witnesses, including several important ones (א A C² P Ψ 33 Ï sy bo), have νεκρά (nekra, “dead”) here, while Ì⁷⁴ reads κενή (kenh, “empty”). Both variants are most likely secondary, derived from ἀργή (argh, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while Ì⁷⁴’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.

[2:1]  ⁹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁹⁸ tn Or “partiality.”

[2:1]  ⁹⁹ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ¹⁰⁰ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[2:19]  ¹⁰¹ tn Grk “you do well.”

[2:19]  ¹⁰² tn Grk “believe and tremble.” The words “with fear” are implied.