1 Korintus 3:5

3:5 What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us. ¹ 

1 Korintus 7:7

7:7 I wish that everyone was as I am. But each has his own gift from God, one this way, another that.

1 Korintus 7:1

Celibacy and Marriage

7:1 Now with regard to the issues you wrote about: “It is good for a man not to have sexual relations with a woman.” ² 

1 Korintus 1:11-16

1:11 For members of Chloe’s household have made it clear to me, my brothers and sisters, ³  that there are quarrels ⁴  among you. 1:12 Now I mean this, that ⁵  each of you is saying, “I am with Paul,” or “I am with Apollos,” or “I am with Cephas,” or “I am with Christ.” 1:13 Is Christ divided? Paul wasn’t crucified for you, was he? ⁶  Or were you in fact baptized in the name of Paul? ⁷  1:14 I thank God ⁸  that I did not baptize any of you except Crispus and Gaius, 1:15 so that no one can say that you were baptized in my name! 1:16 (I also baptized the household of Stephanus. Otherwise, I do not remember whether I baptized anyone else.)

1 Korintus 1:2

1:2 to the church of God that is in Corinth, ⁹  to those who are sanctified in Christ Jesus, and called to be saints, with all those in every place who call on the name of our Lord Jesus Christ, their Lord and ours. ¹⁰ 

1 Korintus 1:7-12

1:7 so that you do not lack any spiritual gift as you wait for the revelation ¹¹  of our Lord Jesus Christ. 1:8 He ¹²  will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ. 1:9 God is faithful, by whom you were called into fellowship with his son, Jesus Christ our Lord.

Divisions in the Church

1:10 I urge you, brothers and sisters, ¹³  by the name of our Lord Jesus Christ, to agree together, ¹⁴  to end your divisions, ¹⁵  and to be united by the same mind and purpose. ¹⁶  1:11 For members of Chloe’s household have made it clear to me, my brothers and sisters, ¹⁷  that there are quarrels ¹⁸  among you. 1:12 Now I mean this, that ¹⁹  each of you is saying, “I am with Paul,” or “I am with Apollos,” or “I am with Cephas,” or “I am with Christ.”

Amsal 2:6

2:6 For ²⁰  the Lord gives ²¹  wisdom,

and from his mouth ²²  comes ²³  knowledge and understanding.

Matius 25:14-15

The Parable of the Talents

25:14 “For it is like a man going on a journey, who summoned his slaves ²⁴  and entrusted his property to them. 25:15 To ²⁵  one he gave five talents, ²⁶  to another two, and to another one, each according to his ability. Then he went on his journey.

Lukas 19:13

19:13 And he summoned ten of his slaves, ²⁷  gave them ten minas, ²⁸  and said to them, ‘Do business with these until I come back.’

Yohanes 1:16

1:16 For we have all received from his fullness one gracious gift after another. ²⁹ 

Yohanes 3:27

3:27 John replied, ³⁰  “No one can receive anything unless it has been given to him from heaven.

Roma 1:5

1:5 Through him ³¹  we have received grace and our apostleship ³²  to bring about the obedience ³³  of faith ³⁴  among all the Gentiles on behalf of his name.

Roma 12:6

12:6 And we have different gifts ³⁵  according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.

Yakobus 1:17

1:17 All generous giving and every perfect gift ³⁶  is from above, coming down ³⁷  from the Father of lights, with whom there is no variation or the slightest hint of change. ³⁸ 

Yakobus 1:1

Salutation

1:1 From James, ³⁹  a slave ⁴⁰  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁴¹  Greetings!

Pengkhotbah 4:10

4:10 For if they fall, one will help his companion up,

but pity ⁴²  the person who falls down and has no one to help him up.

[3:5]  ¹ tn Grk “and to each as the Lord gave.”

[7:1]  ² tn Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12-13) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23). See also G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.

[1:11]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[1:11]  ⁴ tn Or “rivalries, disputes.”

[1:12]  ⁵ tn Or “And I say this because.”

[1:13]  ⁶ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “was he?”).

[1:13]  ⁷ tn This third question marks a peak in which Paul’s incredulity at the Corinthians’ attitude is in focus. The words “in fact” have been supplied in the translation to make this rhetorical juncture clear.

[1:14]  ⁸ tc The oldest and most important witnesses to this text, as well as a few others (א* B 6 1739 sa^ms bo^pt), lack the words τῷ θεῷ (tw qew, “God”), while the rest have them. An accidental omission could well account for the shorter reading, especially since θεῷ would have been written as a nomen sacrum (eucaristwtwqMw). However, one might expect to see, in some mss at least, a dropping of the article but not the divine name. Internally, the Pauline introductory thanksgivings elsewhere always include τῷ θεῷ after εὐχαριστῶ (eucaristw, “I thank”; cf. Rom 1:8; 1 Cor 1:4; Phil 1:3; Phlm 4; in the plural, note Col 1:3; 1 Thess 1:2). However, both the fact that this is already used in 1 Cor 1:4 (thus perhaps motivating scribes to add it ten verses later), and that in later portions of his letters Paul does not consistently use the collocation of εὐχαριστῶ with τῷ θεῷ (Rom 16:4; 1 Cor 10:30), might give one pause. Still, nowhere else in the corpus Paulinum do we see a sentence begin with εὐχαριστῶ without an accompanying τῷ θεῷ. A decision is difficult, but on balance it is probably best to retain the words.

[1:2]  ⁹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[1:2]  ¹⁰ tn Grk “theirs and ours.”

[1:7]  ¹¹ sn The revelation of our Lord Jesus Christ refers to the Lord’s return, when he will be revealed (cf. the reference to the day of our Lord Jesus Christ in v. 8).

[1:8]  ¹² tn Grk “who,” referring to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:10]  ¹³ 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).

[1:10]  ¹⁴ tn Grk “that you all say the same thing.”

[1:10]  ¹⁵ tn Grk “that there be no divisions among you.”

[1:10]  ¹⁶ tn Grk “that you be united in/by the same mind and in/by the same purpose.”

[1:11]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

[1:11]  ¹⁸ tn Or “rivalries, disputes.”

[1:12]  ¹⁹ tn Or “And I say this because.”

[2:6]  ²⁰ tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.

[2:6]  ²¹ tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.

[2:6]  ²² sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.

[2:6]  ²³ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[25:14]  ²⁴ tn See the note on the word “slave” in 8:9.

[25:15]  ²⁵ tn Here καί (kai) has not been translated.

[25:15]  ²⁶ sn A talent was equal to 6000 denarii. See the note on this term in 18:24.

[19:13]  ²⁷ tn See the note on the word “slave” in 7:2.

[19:13]  ²⁸ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[1:16]  ²⁹ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[1:16]  sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.

[3:27]  ³⁰ tn Grk “answered and said.”

[1:5]  ³¹ tn Grk “through whom.”

[1:5]  ³² tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ³³ tn Grk “and apostleship for obedience.”

[1:5]  ³⁴ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[12:6]  ³⁵ tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”

[1:17]  ³⁶ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ³⁷ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ³⁸ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[1:1]  ³⁹ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁰ 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.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁴¹ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[4:10]  ⁴² tn Heb “woe to him.”