The “FarAboveAll” Translation of the New Testament

Romans, 1 Corinthians, 2 Corinthians, Galatians

Version 0.92.17, 13 February, 2019


We offer a freely copyable translation of the New Testament based on the Robinson-Pierpont Byzantine Textform 2005 edition of the New Testament. We also cover New Testament variants for the Received Text and the Greek Orthodox Church Patriarchal text of 1904. Our triple translation and the source Greek texts may be freely copied (see copyright notice below).


There are two areas of copyright to consider: the copyright of sources used and the copyright of our own work.

Copyright of sources used

The Greek text as starting material is the Robinson-Pierpont Byzantine Textform 2005, obtained from, and also available from

The copyright of the Robinson-Pierpont Byzantine Textform 2005 reads:

Copyright © 2005 by Robinson and Pierpont. Anyone is permitted to copy and distribute this text or any portion of this text. It may be incorporated in a larger work, and/or quoted from, stored in a database retrieval system, photocopied, reprinted, or otherwise duplicated by anyone without prior notification, permission, compensation to the holder, or any other restrictions. All rights to this text are released to everyone and no one can reduce these rights at any time. Copyright is not claimed nor asserted for the new and revised form of the Greek NT text of this edition, nor for the original form of such as initially released into the public domain by the editors, first as printed textual notes in 1979 and in continuous-text electronic form in 1986. Likewise, we hereby release into the public domain the introduction and appendix which have been especially prepared for this edition. The permitted use or reproduction of the Greek text or other material contained within this volume (whether by print, electronic media, or other form) does not imply doctrinal or theological agreement by the present editors and publisher with whatever views may be maintained or promulgated by other publishers. For the purpose of assigning responsibility, it is requested that the present editors' names and the title associated with this text as well as this disclaimer be retained in any subsequent reproduction of this material.

Additional material for collations includes:

Our copyright

The introduction, the English translation and notes (referred to as "this text" below) Copyright © 2009-2018 by Graham G Thomason. Anyone is permitted to copy and distribute this text or any portion of this text. It may be incorporated in a larger work, and/or quoted from, stored in a database retrieval system, photocopied, reprinted, or otherwise duplicated by anyone without prior notification, permission, compensation to the holder, or any other restrictions. All rights to this text are released to everyone and no-one can reduce these rights at any time. The permitted use or reproduction of the above-mentioned text does not imply doctrinal or theological agreement by the present author and publisher with whatever views may be maintained or promulgated by other publishers. For the purpose of assigning responsibility, it is requested that the present author's name and the title associated with this text and its availability at as well as this disclaimer be retained in any subsequent reproduction of this material.


Please see the separate introduction to this Greek text and translation.

Rom 1:1 Pau=loj, dou=loj 870Ihsou= xristou=, klhto\j a)po/stoloj, a)fwrisme/noj ei0j eu0agge/lion qeou=, From Paul, a servant of Jesus Christ, a called apostle, separated to the gospel of God,
Rom 1:2 o4 proephggei/lato dia_ tw~n profhtw~n au0tou= e0n grafai=j a(gi/aij, which he promised beforehand through his prophets in the holy scriptures,
Rom 1:3 peri\ tou= ui9ou= au0tou=, tou= genome/nou e0k spe/rmatoj {RP P1904: Daui\d} [TR: Dabi\d] kata_ sa&rka, concerning his son, who descended from the seed of David according to the flesh, David: on Daui/d vs. Dabi/d, see Matt 1:1.

descended from ← became / came out of. Christ descended from David in Mary's line, Luke 3:23 - 3:38.

AV's Jesus Christ our Lord is taken from the next verse.
Rom 1:4 tou= o9risqe/ntoj ui9ou= qeou= e0n duna&mei, kata_ pneu=ma a(giwsu/nhj, e0c a)nasta&sewj nekrw~n, 870Ihsou= xristou= tou= kuri/ou h9mw~n, who was marked out as the son of God with power according to the spirit of holiness by resurrection of the dead – of Jesus Christ our Lord – AV transposes Jesus Christ our Lord into the previous verse.
Rom 1:5 di' ou[ e0la&bomen xa&rin kai\ a)postolh\n ei0j u9pakoh\n pi/stewj e0n pa~sin toi=j e1qnesin, u9pe\r tou= o0no/matoj au0tou=, through whom we have received grace and an apostleship for obedience in faith among all the Gentiles for the cause of his name, in ← into, for.
Rom 1:6 e0n oi[j e0ste\ kai\ u9mei=j, klhtoi\ 870Ihsou= xristou=: among whom you are also – being a called people of Jesus Christ –
Rom 1:7 pa~sin toi=j ou]sin e0n 879Rw&mh| a)gaphtoi=j qeou=, klhtoi=j a(gi/oij: xa&rij u9mi=n kai\ ei0rh/nh a)po\ qeou= patro\j h9mw~n kai\ kuri/ou 870Ihsou= xristou=. to all those who are in Rome, God's beloved, called as saints, grace to you and peace from God our father and Lord Jesus Christ. saints: see Matt 27:52.

Lord: no article in the Greek in Rom 1:7, 1 Cor 1:3, 2 Cor 1:2, Gal 1:3, Eph 1:2, Phil 1:2, Col 1:2, 1 Thes 1:1, 2 Thes 1:1, 1 Tim 1:1, Titus 1:4, Phmon 1:3, James 1:1 etc. An exception in 2 Tim 4:1. See also 1 Thes 3:11. We take the construction “qeo\j kai\ noun-without-article” to equate qeo\j and that noun, or to express a quality or role of qeo\j. This can be regarded as either the application of Granville Sharp rule 1 but with the o9 of o9 qeo/j elided (as is often the case), or as an exception to rule 5, as exemplified by 1 Cor 1:24. Compare also Rev 20:2 (devil and Satan).
Rom 1:8 Prw~ton me\n eu0xaristw~ tw%~ qew%~ mou dia_ 870Ihsou= xristou= u9pe\r pa&ntwn u9mw~n, o3ti h9 pi/stij u9mw~n katagge/lletai e0n o3lw% tw%~ ko/smw%. Firstly, I give thanks to my God through Jesus Christ for all of you, in that your faith is proclaimed in the whole world.
Rom 1:9 Ma&rtuj ga&r mou/ e0stin o9 qeo/j, w%{ latreu/w e0n tw%~ pneu/mati/ mou e0n tw%~ eu0aggeli/w% tou= ui9ou= au0tou=, w(j a)dialei/ptwj mnei/an u9mw~n poiou=mai, For God is my witness, whom I serve in my spirit in the cause of the gospel of his son, as to how I ceaselessly make mention of you,
Rom 1:10 pa&ntote e0pi\ tw~n proseuxw~n mou deo/menoj, ei1 pwj h1dh pote\ eu0odwqh/somai e0n tw%~ qelh/mati tou= qeou= e0lqei=n pro\j u9ma~j. always on the occasions of my prayers asking that I might by some means, sometime, at last, by the will of God, have a prosperous journey and come to you.
Rom 1:11 870Epipoqw~ ga_r i0dei=n u9ma~j, i3na ti metadw~ xa&risma u9mi=n pneumatiko/n, ei0j to\ sthrixqh=nai u9ma~j, For I yearn to see you, in order that I may share some spiritual gift with you for you to be strengthened,
Rom 1:12 tou=to de/ e0stin, sumparaklhqh=nai e0n u9mi=n dia_ th=j e0n a)llh/loij pi/stewj u9mw~n te kai\ e0mou=. that is to say, for me to be encouraged along with you through each other's faith, both yours and mine.
Rom 1:13 Ou0 qe/lw de\ u9ma~j a)gnoei=n, a)delfoi/, o3ti polla&kij proeqe/mhn e0lqei=n pro\j u9ma~j - kai\ e0kwlu/qhn a!xri tou= deu=ro - i3na {RP P1904: tina_ karpo\n} [TR: karpo/n tina] sxw~ kai\ e0n u9mi=n, kaqw_j kai\ e0n toi=j loipoi=j e1qnesin. But I do not want you to be unaware, brothers, that I often planned to come to you (but I have been prevented up to now) so that I might also bear some fruit among you as indeed among the rest of the Gentiles. tina_ karpo\n, some + fruit, RP P1904 F1859=12/12 vs. karpo/n tina, fruit + some, TR F1859=0/12.

but (second time): adversative use of kai/.

bear ← have.
Rom 1:14 873Ellhsi/n te kai\ barba&roij, sofoi=j te kai\ a)noh/toij o0feile/thj ei0mi/: I am a debtor to both Greeks and barbarians, to both wise and foolish –
Rom 1:15 ou3twj to\ kat' e0me\ pro/qumon kai\ u9mi=n toi=j e0n 879Rw&mh| eu0aggeli/sasqai. that is the nature of my eagerness to preach the gospel to you in Rome also. that is the nature of my eagerness ← thus the according-to-me eagerness.
Rom 1:16 Ou0 ga_r e0paisxu/nomai to\ eu0agge/lion tou= xristou=: du/namij ga_r qeou= e0stin ei0j swthri/an panti\ tw%~ pisteu/onti, 870Ioudai/w% te prw~ton kai\ 873Ellhni. For I am not ashamed of the gospel of Christ. For it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.
Rom 1:17 Dikaiosu/nh ga_r qeou= e0n au0tw%~ a)pokalu/ptetai e0k pi/stewj ei0j pi/stin, kaqw_j ge/graptai, 879O de\ di/kaioj e0k pi/stewj zh/setai. For in it the righteousness of God is revealed, by faith, in faith, as it stands written, “And the righteous shall live by faith.” Hab 2:4.

it: neuter, referring to the gospel.

by faith (2x)out of faith.

in faith ← into faith.
Rom 1:18 870Apokalu/ptetai ga_r o0rgh\ qeou= a)p' ou0ranou= e0pi\ pa~san a)se/beian kai\ a)diki/an a)nqrw&pwn tw~n th\n a)lh/qeian e0n a)diki/a% katexo/ntwn: For God's anger is revealed from heaven on all ungodliness and injustice of men who suppress the truth in injustice,
Rom 1:19 dio/ti to\ gnwsto\n tou= qeou= fanero/n e0stin e0n au0toi=j: o9 ga_r qeo\j au0toi=j e0fane/rwsen. because what can be known about God is evident among them, for God has manifested it to them.
Rom 1:20 Ta_ ga_r a)o/rata au0tou= a)po\ kti/sewj ko/smou toi=j poih/masin noou/mena kaqora~tai, h3 te a)i+/dioj au0tou= du/namij kai\ qeio/thj, ei0j to\ ei]nai au0tou\j a)napologh/touj: For the invisible attributes of him, from the creation of the world, are understood and caught sight of in the things made: his perpetual power and deity, so that they are without excuse, excuse ← defence.
Rom 1:21 dio/ti gno/ntej to\n qeo/n, ou0x w(j qeo\n e0do/casan h2 eu0xari/sthsan, a)ll' e0mataiw&qhsan e0n toi=j dialogismoi=j au0tw~n, kai\ e0skoti/sqh h9 a)su/netoj au0tw~n kardi/a. because although they knew God, they did not glorify him as God or give thanks, but became vain in their reasonings, and their undiscerning heart was darkened. although: concessive use of the participle.
Rom 1:22 Fa&skontej ei]nai sofoi\ e0mwra&nqhsan, Asserting that they were wise, they became foolish,
Rom 1:23 kai\ h1llacan th\n do/can tou= a)fqa&rtou qeou= e0n o9moiw&mati ei0ko/noj fqartou= a)nqrw&pou kai\ peteinw~n kai\ tetrapo/dwn kai\ e9rpetw~n. and changed the glory of indefectible God into a likeness, an image of perishable man and birds and quadrupeds and reptiles. a likeness, an image ← a likeness of an image.

reptiles ← creeping (things). [LS] gives reptiles but not insects, though they are not necessarily excluded.
Rom 1:24 Dio\ kai\ pare/dwken au0tou\j o9 qeo\j e0n tai=j e0piqumi/aij tw~n kardiw~n au0tw~n ei0j a)kaqarsi/an, tou= a)tima&zesqai ta_ sw&mata au0tw~n e0n {RP TR: e9autoi=j} [P1904: au0toi=j]: This is why God has delivered them up to uncleanness in the desires of their hearts, so that their bodies are dishonoured among {RP TR: themselves} [P1904: them]. e9autoi=j, themselves, RP TR F1859=12/12 vs. au0toi=j, them, P1904 F1859=0/12.

this is why ← on account of which.
Rom 1:25 oi3tinej meth/llacan th\n a)lh/qeian tou= qeou= e0n tw%~ yeu/dei, kai\ e0seba&sqhsan kai\ e0la&treusan th|= kti/sei para_ to\n kti/santa, o3j e0stin eu0loghto\j ei0j tou\j ai0w~naj. 870Amh/n. And they exchanged the truth of God for the lie, and worshipped and served creation more than the creator, who is blessed throughout the ages. Amen. creation: AV differs, (the creature).
Rom 1:26 Dia_ tou=to pare/dwken au0tou\j o9 qeo\j ei0j pa&qh a)timi/aj: ai3 te ga_r qh/leiai au0tw~n meth/llacan th\n fusikh\n xrh=sin ei0j th\n para_ fu/sin: For this reason God delivered them up to dishonourable passions. For their women also exchanged the natural way of things for one which is against nature, dishonourable passions ← passions of dishonour, a Hebraic genitive.

women ← females.

way of things ← use; usefulness; intimacy. Also in Rom 1:27.
Rom 1:27 o9moi/wj {RP TR: te} [P1904: de\] kai\ oi9 {RP S1550: a!rrenej} [P1904 E1624 S1894: a!rsenej], a)fe/ntej th\n fusikh\n xrh=sin th=j qhlei/aj, e0cekau/qhsan e0n th|= o0re/cei au0tw~n ei0j a)llh/louj, a!rsenej e0n a!rsesin th\n a)sxhmosu/nhn katergazo/menoi, kai\ th\n a)ntimisqi/an h4n e1dei th=j pla&nhj au0tw~n e0n e9autoi=j a)polamba&nontej. and similarly the men also abandoned the natural way of things of the woman and burned in their lust for each other, males practising with males that which is indecent, and receiving the inevitable consequence of their error among themselves. te, and, RP TR F1859=7/13 vs. de\, and / but, P1904 F1859=2/13 (Scrivener's dl) vs. word absent, F1859=4/13 (Scrivener's a*bho).

a!rrenej, males (a later Attic form), RP S1550 F1859=11/12 vs. a!rsenej, males (classical form), P1904 E1624 S1894 F1859=1/12 (Scrivener's c).

men ← males.

woman ← female.

inevitable consequence ← recompense which was necessary.
Rom 1:28 Kai\ kaqw_j ou0k e0doki/masan to\n qeo\n e1xein e0n e0pignw&sei, pare/dwken au0tou\j o9 qeo\j ei0j a)do/kimon nou=n, poiei=n ta_ mh\ kaqh/konta, And just as they did not think it fit to acknowledge God, God delivered them up to a discredited mentality, so as to do things which are not fitting, acknowledge ← hold in acknowledgment.
Rom 1:29 peplhrwme/nouj pa&sh| a)diki/a%, pornei/a%, ponhri/a%, pleoneci/a%, kaki/a%: mestou\j fqo/nou, fo/nou, e1ridoj, do/lou, kakohqei/aj: yiqurista&j, being filled with all unrighteousness, fornication, wickedness, fraud, malice; being full of envy, murder, strife, deceit, malignity – whisperers, fraud: or, covetousness, greed. See 1 Cor 5:10.
Rom 1:30 katala&louj, qeostugei=j, u9brista&j, u9perhfa&nouj, a)lazo/naj, e0feureta_j kakw~n, goneu=sin a)peiqei=j, slanderers, haters of God, insolent, arrogant, boasters, inventors of evil things, disobedient to parents,
Rom 1:31 a)sune/touj, a)sunqe/touj, a)sto/rgouj, a)spo/ndouj, a)neleh/monaj: without understanding, without loyalty, without affection, implacable, merciless, loyalty ← allegiance, but here faithfulness in an allegiance.
Rom 1:32 oi3tinej to\ dikai/wma tou= qeou= e0pigno/ntej, o3ti oi9 ta_ toiau=ta pra&ssontej a!cioi qana&tou ei0si/n, ou0 mo/non au0ta_ poiou=sin, a)lla_ kai\ suneudokou=sin toi=j pra&ssousin. who, although they are well aware of the decree of God, that those who do such things are worthy of death, not only do they do them, but they also approve of those who do them. although: concessive use of the participle.

are well aware of ← recognized, acknowledged. See Matt 23:20. The rest of the sentence is in the present tense.
Rom 2:1 Dio\ a)napolo/ghtoj ei], w} a!nqrwpe pa~j o9 kri/nwn: e0n w%{ ga_r kri/neij to\n e3teron, seauto\n katakri/neij, ta_ ga_r au0ta_ pra&sseij o9 kri/nwn. Therefore you are without excuse, O man – everyone who judges. For in the way that you judge another, you condemn yourself. For you who judge do the same things. excuse ← defence.
Rom 2:2 Oi1damen de\ o3ti to\ kri/ma tou= qeou= e0stin kata_ a)lh/qeian e0pi\ tou\j ta_ toiau=ta pra&ssontaj. But we know that God's judgment is according to truth on those who do such things.
Rom 2:3 Logi/zh| de\ tou=to, w} a!nqrwpe o9 kri/nwn tou\j ta_ toiau=ta pra&ssontaj kai\ poiw~n au0ta&, o3ti su\ e0kfeu/ch| to\ kri/ma tou= qeou=; Do you think this, O man who judges those who do such things, although you do them yourself: that you will escape God's judgment? although: concessive use of the participle.
Rom 2:4 872H tou= plou/tou th=j xrhsto/thtoj au0tou= kai\ th=j a)noxh=j kai\ th=j makroqumi/aj katafronei=j, a)gnow~n o3ti to\ xrhsto\n tou= qeou= ei0j meta&noia&n se a!gei; Or do you look down on the riches of his kindness and forbearance and longsuffering, being ignorant of the fact that the kindness of God leads you to repentance?
Rom 2:5 Kata_ de\ th\n sklhro/thta& sou kai\ a)metano/hton kardi/an qhsauri/zeij seautw%~ o0rgh\n e0n h9me/ra% o0rgh=j kai\ a)pokalu/yewj {RP P1904: kai\} [TR: - ] dikaiokrisi/aj tou= qeou=, But you, with your obduracy and unrepentant heart, are storing up wrath for yourself on the day of wrath and revelation {RP P1904: and} [TR: of] the righteous judgment of God, kai\, and: absent in RP P1904 F1859=12/12 vs. present in TR F1859=0/12.
Rom 2:6 o4j a)podw&sei e9ka&stw% kata_ ta_ e1rga au0tou=: who will render to each person according to his works, Ps 62:13MT (Ps 62:12AV). See also Jer 17:10, Jer 32:19.
Rom 2:7 toi=j me\n kaq' u9pomonh\n e1rgou a)gaqou= do/can kai\ timh\n kai\ a)fqarsi/an zhtou=sin, zwh\n ai0w&nion: to some in accordance with their patience in good work, seeking glory and honour and incorruptibility: age-abiding life; incorruptibility: or, indefectibility; compare 1 Tim 1:17. AV differs, (immortality).
Rom 2:8 toi=j de\ e0c e0riqei/aj, kai\ a)peiqou=sin me\n th|= a)lhqei/a% peiqome/noij de\ th|= a)diki/a%, qumo\j kai\ o0rgh/, but to those who are of contention, and disobedient to the truth, and trusting in unrighteousness: wrath and anger,
Rom 2:9 qli/yij kai\ stenoxwri/a, e0pi\ pa~san yuxh\n a)nqrw&pou tou= katergazome/nou to\ kako/n, 870Ioudai/ou te prw~ton kai\ 873Ellhnoj: tribulation and anguish on the mind of every man who perpetrates evil, of the Jew first, and also of the Greek, Greek: AV differs, reading Gentile, but none of our editions or Scrivener's manuscripts collated support Gentile.

the mind of every man ← every soul of a man.
Rom 2:10 do/ca de\ kai\ timh\ kai\ ei0rh/nh panti\ tw%~ e0rgazome/nw% to\ a)gaqo/n, 870Ioudai/w% te prw~ton kai\ 873Ellhni: but glory and honour and peace to everyone who does good, to the Jew first and also to the Greek.
Rom 2:11 ou0 ga&r e0stin proswpolhyi/a para_ tw%~ qew%~. For there is no partiality with God.
Rom 2:12 873Osoi ga_r a)no/mwj h3marton, a)no/mwj kai\ a)polou=ntai: kai\ o3soi e0n no/mw% h3marton, dia_ no/mou kriqh/sontai: For those who have sinned without the law will also die without the law. And those who have sinned in the law will be judged by the law, those who (2x)as many as.

The “law” in scripture is the law of Moses in the Old Testament.
Rom 2:13 ou0 ga_r oi9 a)kroatai\ tou= no/mou di/kaioi para_ tw%~ qew%~, a)ll' oi9 poihtai\ tou= no/mou dikaiwqh/sontai. for it is not the hearers of the law who are just with God, but it is the doers of the law who will be justified.
Rom 2:14 873Otan ga_r e1qnh ta_ mh\ no/mon e1xonta fu/sei ta_ tou= no/mou poih|=, ou[toi, no/mon mh\ e1xontej, e9autoi=j ei0sin no/moj: For when the Gentiles, who do not have the law, carry out by nature the requirements of the law, they, although not having the law, are a law to themselves, they ← these.

although: concessive use of the participle.
Rom 2:15 oi3tinej e0ndei/knuntai to\ e1rgon tou= no/mou grapto\n e0n tai=j kardi/aij au0tw~n, summarturou/shj au0tw~n th=j suneidh/sewj, kai\ metacu\ a)llh/lwn tw~n logismw~n kathgorou/ntwn h2 kai\ a)pologoume/nwn, who demonstrate the work of the law, a work written in their hearts, while their conscience bears witness also, while their reasonings accuse or else defend each other –
Rom 2:16 e0n h9me/ra% o3te krinei= o9 qeo\j ta_ krupta_ tw~n a)nqrw&pwn, kata_ to\ eu0agge/lio/n mou, dia_ 870Ihsou= xristou=. this judgment being on the day when God judges the secret things of men according to my gospel through Jesus Christ. judges ← will judge, the explicit future tense not being required in English here.
Rom 2:17 871Ide su\ 870Ioudai=oj e0ponoma&zh|, kai\ e0panapau/h| tw%~ no/mw%, kai\ kauxa~sai e0n qew%~, Look, you are called a Jew, and you rely on the law and boast in God,
Rom 2:18 kai\ ginw&skeij to\ qe/lhma, kai\ dokima&zeij ta_ diafe/ronta, kathxou/menoj e0k tou= no/mou, and you know his will, and you scrutinize the things that differ, being taught from the law, scrutinize the things that differ. AV differs, reading approvest the things that are more excellent, which is also possible. Compare Phil 1:10.
Rom 2:19 pe/poiqa&j te seauto\n o9dhgo\n ei]nai tuflw~n, fw~j tw~n e0n sko/tei, and you trust yourself to be a guide of the blind, a light to those in darkness,
Rom 2:20 paideuth\n a)fro/nwn, dida&skalon nhpi/wn, e1xonta th\n mo/rfwsin th=j gnw&sewj kai\ th=j a)lhqei/aj e0n tw%~ no/mw%: as an instructor of the foolish, a teacher of infants, having the formulation of the knowledge and the truth found in the law.
Rom 2:21 o9 ou]n dida&skwn e3teron, seauto\n ou0 dida&skeij; 879O khru/sswn mh\ kle/ptein, kle/pteij; So you who teach another, do you not teach yourself? You who preach not to steal, do you steal?
Rom 2:22 879O le/gwn mh\ moixeu/ein, moixeu/eij; 879O bdelusso/menoj ta_ ei1dwla, i9erosulei=j; You who tell people not to commit adultery, do you commit adultery? You who abominate idols, do you steal sacred items?
Rom 2:23 874Oj e0n no/mw% kauxa~sai, dia_ th=j paraba&sewj tou= no/mou to\n qeo\n a)tima&zeij; You who boast in the law, do you through your transgression of the law dishonour God?
Rom 2:24 To\ ga_r o1noma tou= qeou= di' u9ma~j blasfhmei=tai e0n toi=j e1qnesin, kaqw_j ge/graptai. “For the name of God is blasphemed by you among the Gentiles”, as it stands written. See Ezek 36:20-21, Ezek 36:23, Isa 52:5.
Rom 2:25 Peritomh\ me\n ga_r w)felei=, e0a_n no/mon pra&ssh|j: e0a_n de\ paraba&thj no/mou h|]j, h9 peritomh/ sou a)krobusti/a ge/gonen. For circumcision is indeed of benefit if you carry out the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. uncircumcision ← foreskin.
Rom 2:26 870Ea_n ou]n h9 a)krobusti/a ta_ dikaiw&mata tou= no/mou fula&ssh|, ou0xi\ h9 a)krobusti/a au0tou= ei0j peritomh\n logisqh/setai; So if the uncircumcision keeps the ordinances of the law, will not his uncircumcision be considered as circumcision? uncircumcision: see Rom 2:25.
Rom 2:27 Kai\ krinei= h9 e0k fu/sewj a)krobusti/a, to\n no/mon telou=sa, se\ to\n dia_ gra&mmatoj kai\ peritomh=j paraba&thn no/mou; And will not uncircumcision by nature, if it fulfils the law, judge you a transgressor of the law, despite your written word and circumcision? uncircumcision: see Rom 2:25.

if: conditional use of the participle.

despite ← through, but the word is capable of expressing concessive circumstances. Compare Rom 4:11 and perhaps 1 Cor 1:21.

written wordletter, writing. Compare 2 Cor 3:6.
Rom 2:28 Ou0 ga_r o9 e0n tw%~ fanerw%~ 870Ioudai=o/j e0stin, ou0de\ h9 e0n tw%~ fanerw%~ e0n sarki\ peritomh/: For it is not he who is openly so who is a Jew, nor he who is openly circumcision in the flesh,
Rom 2:29 a)ll' o9 e0n tw%~ kruptw%~ 870Ioudai=oj, kai\ peritomh\ kardi/aj e0n pneu/mati, ou0 gra&mmati: ou[ o9 e1painoj ou0k e0c a)nqrw&pwn, a)ll' e0k tou= qeou=. but he who is a Jew in secret, and is the circumcision of the heart by spirit, not by the written word, one whose praise is not from men but from God. written word: See Rom 2:27.
Rom 3:1 Ti/ ou]n to\ perisso\n tou= 870Ioudai/ou, h2 ti/j h9 w)fe/leia th=j peritomh=j; What, then, is special about the Jew? Or what is the benefit to the circumcision? special ← extraordinary.

to ← of.
Rom 3:2 Polu\ kata_ pa&nta tro/pon: prw~ton me\n ga_r o3ti e0pisteu/qhsan ta_ lo/gia tou= qeou=. Much in every respect. Firstly, then, because the oracles of God were entrusted to him.
Rom 3:3 Ti/ ga_r ei0 h0pi/sthsa&n tinej; Mh\ h9 a)pisti/a au0tw~n th\n pi/stin tou= qeou= katargh/sei; For what if some have disbelieved? Their disbelief does not make God's faithfulness void, does it? faithfulness ← faith.
Rom 3:4 Mh\ ge/noito: gine/sqw de\ o9 qeo\j a)lhqh/j, pa~j de\ a!nqrwpoj yeu/sthj, kaqw_j ge/graptai, 873Opwj a@n dikaiwqh|=j e0n toi=j lo/goij sou, kai\ {RP-text TR: nikh/sh|j} [RP-marg P1904: nikh/seij] e0n tw%~ kri/nesqai/ se. May it not be so. But let God be true and every man a liar, as it stands written,

“In order that you may be justified with your words

And {RP-text TR: that you may} [RP-marg P1904: you will] be vindicated

When you are judged.”

nikh/sh|j, you may conquer, be vindicated, RP-text TR F1859=11/12 vs. nikh/seij, you will conquer, be vindicated, RP-marg P1904 F1859=1/12 (Scrivener's n). A disparity with RP-marg (low count).

Ps 51:6MT (Ps 51:4AV).

be vindicated ← conquer.
Rom 3:5 Ei0 de\ h9 a)diki/a h9mw~n qeou= dikaiosu/nhn suni/sthsin, ti/ e0rou=men; Mh\ a!dikoj o9 qeo\j o9 e0pife/rwn th\n o0rgh/n; - kata_ a!nqrwpon le/gw - And if our unrighteousness commends the righteousness of God, what shall we say? Surely God who brings wrath is not unjust? I speak humanly.
Rom 3:6 Mh\ ge/noito: e0pei\ pw~j krinei= o9 qeo\j to\n ko/smon; May it not be so. Otherwise, how will God judge the world?
Rom 3:7 Ei0 ga_r h9 a)lh/qeia tou= qeou= e0n tw%~ e0mw%~ yeu/smati e0peri/sseusen ei0j th\n do/can au0tou=, ti/ e1ti ka)gw_ w(j a(martwlo\j kri/nomai; For if God's truth has abounded to his glory in the face of my untruth, why am I for my part still judged as a sinner? for my part ← also.
Rom 3:8 Kai\ mh/ - kaqw_j blasfhmou/meqa, kai\ kaqw&j fasi/n tinej h9ma~j le/gein - o3ti Poih/swmen ta_ kaka_ i3na e1lqh| ta_ a)gaqa&; 87[Wn to\ kri/ma e1ndiko/n e0stin. – and not according to how we are slanderously spoken of, and as some also claim that we say, “Let us do evil things so that good things may come”, whose judgment is merited. We regard poih/swmen as cohortative rather than deliberative, and punctuate accordingly. RP P1904 and TBS-TR seem to regard the verb as deliberative, Shall we do evil things...? though a different question might be intended: Why am I not judged as (saying), “... .”?
Rom 3:9 Ti/ ou]n; Proexo/meqa; Ou0 pa&ntwj: proh|tiasa&meqa ga_r 870Ioudai/ouj te kai\ 873Ellhnaj pa&ntaj u9f' a(marti/an ei]nai, What then? Are we superior? Not at all. For we have already made the charge that both Jews and Greeks are all under sin.
Rom 3:10 kaqw_j ge/graptai {RP-text P1904 TR: o3ti} [RP-marg: - ] Ou0k e1stin di/kaioj ou0de\ ei[j: As it stands written,

“Not even one is righteous.

o3ti, that (introducing indirect or direct speech): present in RP-text P1904 TR F1859=8/12 vs. absent in RP-marg F1859=4/12 (Scrivener's achl).

Ps 14:1, Ps 53:2MT (Ps 53:1AV), Eccl 7:20.
Rom 3:11 ou0k e1stin o9 suniw~n, ou0k e1stin o9 e0kzhtw~n to\n qeo/n:

There is no-one who understands;

There is no-one who seeks God.

Ps 14:2, Ps 53:3MT (Ps 53:2AV).
Rom 3:12 pa&ntej e0ce/klinan, a#ma h0xreiw&qhsan: ou0k e1stin poiw~n xrhsto/thta, ou0k e1stin e3wj e9no/j:

All have turned aside;

They have become altogether useless.

There is no-one who shows kindness

– There is not even one.

Ps 14:3, Ps 53:4MT (Ps 53:3AV).
Rom 3:13 ta&foj a)new%gme/noj o9 la&rugc au0tw~n, tai=j glw&ssaij au0tw~n e0doliou=san: i0o\j a)spi/dwn u9po\ ta_ xei/lh au0tw~n:

Their throat is an open sepulchre;

With their tongues they have been deceitful;

Vipers' venom is under their lips,

Ps 5:10MT (Ps 5:9AV), Ps 140:4MT (Ps 140:3AV).

they have been deceitful ← they were deceitful, an Alexandrian dialectical form, as in Ps 5:9 LXX.
Rom 3:14 w{n to\ sto/ma a)ra~j kai\ pikri/aj ge/mei:

Whose mouth is full of cursing and bitterness.

Ps 10:7.
Rom 3:15 o0cei=j oi9 po/dej au0tw~n e0kxe/ai ai[ma:

Their feet are swift to shed blood.

Isa 59:7.

swift ← sharp.
Rom 3:16 su/ntrimma kai\ talaipwri/a e0n tai=j o9doi=j au0tw~n,

Ruin and hardship are in their ways,

Isa 59:7.
Rom 3:17 kai\ o9do\n ei0rh/nhj ou0k e1gnwsan:

But they do not know the way of peace.

Isa 59:8.

they do not know ← they have not known, but the sense can be they have not come to know, from which they do not know.
Rom 3:18 ou0k e1stin fo/boj qeou= a)pe/nanti tw~n o0fqalmw~n au0tw~n.

There is no fear of God before their eyes.”

Ps 36:2MT (Ps 36:1AV).
Rom 3:19 Oi1damen de\ o3ti o3sa o9 no/moj le/gei, toi=j e0n tw%~ no/mw% lalei=, i3na pa~n sto/ma fragh|=, kai\ u9po/dikoj ge/nhtai pa~j o9 ko/smoj tw%~ qew%~: But we know that whatever the law says, it speaks to those who are under the law, so that every mouth may be stopped up, and the whole world may be accountable to God. under ← in.
Rom 3:20 dio/ti e0c e1rgwn no/mou ou0 dikaiwqh/setai pa~sa sa_rc e0nw&pion au0tou=: dia_ ga_r no/mou e0pi/gnwsij a(marti/aj. Because no flesh will be justified by the works of the law before him, for through the law is acknowledgment of sin.
Rom 3:21 Nuni\ de\ xwri\j no/mou dikaiosu/nh qeou= pefane/rwtai, marturoume/nh u9po\ tou= no/mou kai\ tw~n profhtw~n: But now the righteousness of God has been made manifest without the law, testified to by the law and the prophets –
Rom 3:22 dikaiosu/nh de\ qeou= dia_ pi/stewj 870Ihsou= xristou= ei0j pa&ntaj kai\ e0pi\ pa&ntaj tou\j pisteu/ontaj: ou0 ga&r e0stin diastolh/: the righteousness of God through faith in Jesus Christ for all and on all who believe, for there is no distinction, in ← of. This could be a subjective genitive (faith which Jesus Christ has shown) or objective (the believers' faith in Jesus Christ) or it could have a suggestion of both. Our translation inclines towards the objective genitive.
Rom 3:23 pa&ntej ga_r h3marton kai\ u9sterou=ntai th=j do/chj tou= qeou=, for all have sinned, and fall short of the glory of God,
Rom 3:24 dikaiou/menoi dwrea_n th|= au0tou= xa&riti dia_ th=j a)polutrw&sewj th=j e0n xristw%~ 870Ihsou=: being justified freely by his grace through the redemption which is in Christ Jesus,
Rom 3:25 o4n proe/qeto o9 qeo\j i9lasth/rion, dia_ th=j pi/stewj, e0n tw%~ au0tou= ai3mati, ei0j e1ndeicin th=j dikaiosu/nhj au0tou=, dia_ th\n pa&resin tw~n progegono/twn a(marthma&twn, whom God appointed as a propitiation through faith in his blood, as a demonstration of his righteousness, for the sake of the remission of previously committed sins,
Rom 3:26 e0n th|= a)noxh|= tou= qeou=: pro\j e1ndeicin th=j dikaiosu/nhj au0tou= e0n tw%~ nu=n kairw%~, ei0j to\ ei]nai au0to\n di/kaion kai\ dikaiou=nta to\n e0k pi/stewj 870Ihsou=. in God's forbearance, ¶ as a demonstration of his righteousness at the present time, with a view to him being just and a justifier of him who is a partaker of faith in Jesus. ¶ Verse division: in AV numbering, Rom 3:26 begins here.

of faith ← out of faith.

in Jesus ← of Jesus. See Rom 3:22.
Rom 3:27 Pou= ou]n h9 kau/xhsij; 870Eceklei/sqh. Dia_ poi/ou no/mou; Tw~n e1rgwn; Ou0xi/, a)lla_ dia_ no/mou pi/stewj. So where is boasting? It is excluded. By what law? That of works? No, rather by the law of faith.
Rom 3:28 Logizo/meqa ou]n pi/stei dikaiou=sqai a!nqrwpon, xwri\j e1rgwn no/mou. We conclude therefore that man is justified by faith apart from works of the law.
Rom 3:29 872H 870Ioudai/wn o9 qeo\j mo/non; Ou0xi\ de\ kai\ e0qnw~n; Nai\ kai\ e0qnw~n: Or is God God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles too,
Rom 3:30 e0pei/per ei[j o9 qeo/j, o4j dikaiw&sei peritomh\n e0k pi/stewj, kai\ a)krobusti/an dia_ th=j pi/stewj. seeing that God, who will justify circumcision by faith and uncircumcision through faith, is one. uncircumcision: see Rom 2:25.
Rom 3:31 No/mon ou]n katargou=men dia_ th=j pi/stewj; Mh\ ge/noito: a)lla_ no/mon i9stw~men. Do we make the law void through faith? Far from it. Rather, we establish the law. far from it ← may it not become / be.

we establish: present indicative of i9sta&w, or subjunctive of i3sthmi, let us establish.
Rom 4:1 Ti/ ou]n e0rou=men 870Abraa_m to\n pate/ra h9mw~n eu9rhke/nai kata_ sa&rka; What then shall we say Abraham our father has found with respect to the flesh?
Rom 4:2 Ei0 ga_r 870Abraa_m e0c e1rgwn e0dikaiw&qh, e1xei kau/xhma, a)ll' ou0 pro\j to\n qeo/n. For if Abraham was justified by works, he has a reason to boast, but not to God.
Rom 4:3 Ti/ ga_r h9 grafh\ le/gei; 870Epi/steusen de\ 870Abraa_m tw%~ qew%~, kai\ e0logi/sqh au0tw%~ ei0j dikaiosu/nhn. For what does the scripture say? “Now Abraham believed God, and it was imputed to him as righteousness.” Gen 15:6.
Rom 4:4 Tw%~ de\ e0rgazome/nw% o9 misqo\j ou0 logi/zetai kata_ xa&rin, a)lla_ kata_ {RP P1904: - } [TR: to\] o0fei/lhma. And the wages due to the workman are not considered as being of grace, but as a debt. to\, the (debt): absent in RP P1904 F1859=12/12 vs. present in TR F1859=0/12.
Rom 4:5 Tw%~ de\ mh\ e0rgazome/nw%, pisteu/onti de\ e0pi\ to\n dikaiou=nta to\n a)sebh=, logi/zetai h9 pi/stij au0tou= ei0j dikaiosu/nhn. But for one who does not work, but who believes in him who justifies the ungodly, his faith is counted as righteousness.
Rom 4:6 Kaqa&per kai\ {RP P1904: Daui\d} [TR: Dabi\d] le/gei to\n makarismo\n tou= a)nqrw&pou, w%{ o9 qeo\j logi/zetai dikaiosu/nhn xwri\j e1rgwn, As indeed David also says of the blessedness of the man to whom God imputes righteousness, apart from works, David: on Daui/d vs. Dabi/d, see Matt 1:1.
Rom 4:7 Maka&rioi w{n a)fe/qhsan ai9 a)nomi/ai, kai\ w{n e0pekalu/fqhsan ai9 a(marti/ai.

“Blessed are they whose lawless deeds have been forgiven

And whose sins have been covered over.

Ps 32:1.
Rom 4:8 Maka&rioj a)nh\r w%{ ou0 mh\ logi/shtai ku/rioj a(marti/an.

Blessed is the man

To whom the Lord will not impute sin at all.”

Ps 32:2.
Rom 4:9 879O makarismo\j ou]n ou[toj e0pi\ th\n peritomh/n, h2 kai\ e0pi\ th\n a)krobusti/an; Le/gomen ga_r o3ti 870Elogi/sqh tw%~ 870Abraa_m h9 pi/stij ei0j dikaiosu/nhn. So is this blessedness on the circumcision or also on the uncircumcision? For we say, “Faith was imputed to Abraham as righteousness.” uncircumcision: see Rom 2:25.
Rom 4:10 Pw~j ou]n e0logi/sqh; 870En peritomh|= o1nti, h2 e0n a)krobusti/a%; Ou0k e0n peritomh|=, a)ll' e0n a)krobusti/a%: How then was it imputed? To him when he was in circumcision or in uncircumcision? Not in circumcision but in uncircumcision. uncircumcision: see Rom 2:25.
Rom 4:11 kai\ shmei=on e1laben peritomh=j, sfragi=da th=j dikaiosu/nhj th=j pi/stewj th=j e0n th|= a)krobusti/a%: ei0j to\ ei]nai au0to\n pate/ra pa&ntwn tw~n pisteuo/ntwn di' a)krobusti/aj, ei0j to\ logisqh=nai kai\ au0toi=j th\n dikaiosu/nhn: And he received the sign of circumcision, a seal of the righteousness of faith which was in uncircumcision, so that he should be the father of all those who believe despite uncircumcision, with a view to righteousness being imputed to them also, uncircumcision: see Rom 2:25.

despite ← through. See Rom 2:27.
Rom 4:12 kai\ pate/ra peritomh=j toi=j ou0k e0k peritomh=j mo/non, a)lla_ kai\ toi=j stoixou=sin toi=j i1xnesin {RP: th=j pi/stewj th=j e0n th|= a)krobusti/a%} [P1904 TR: th=j e0n th|= a)krobusti/a% pi/stewj] tou= patro\j h9mw~n 870Abraa&m. and the father of the circumcision, not to those of the circumcision only, but also to those who march in the footsteps of our father Abraham's faith, which was in uncircumcision. th=j pi/stewj th=j e0n th|= a)krobusti/a%, the faith + the in the uncircumcision, RP F1859=10/12 (with minor variations in a**bgko) vs. th=j e0n th|= a)krobusti/a% pi/stewj, the + in the uncircumcision + faith, P1904 TR F1859=2/12 (Scrivener's dm).

footsteps ← tracks.

uncircumcision: see Rom 2:25.
Rom 4:13 Ou0 ga_r dia_ no/mou h9 e0paggeli/a tw%~ 870Abraa_m h2 tw%~ spe/rmati au0tou=, to\ klhrono/mon au0to\n ei]nai tou= ko/smou, a)lla_ dia_ dikaiosu/nhj pi/stewj. For the promise to Abraham or to his seed was not through the law, that he should be heir to the world, but it was through the righteousness of faith.
Rom 4:14 Ei0 ga_r oi9 e0k no/mou klhrono/moi, keke/nwtai h9 pi/stij, kai\ kath/rghtai h9 e0paggeli/a: For if those of the law were heirs, faith would have been made void, and the promise would have been invalidated, invalidated ← nullified.
Rom 4:15 o9 ga_r no/moj o0rgh\n katerga&zetai: ou[ ga_r ou0k e1stin no/moj, ou0de\ para&basij. for the law engenders wrath, for where there is no law, neither is there transgression.
Rom 4:16 Dia_ tou=to e0k pi/stewj, i3na kata_ xa&rin, ei0j to\ ei]nai bebai/an th\n e0paggeli/an panti\ tw%~ spe/rmati, ou0 tw%~ e0k tou= no/mou mo/non, a)lla_ kai\ tw%~ e0k pi/stewj 870Abraa&m, o3j e0stin path\r pa&ntwn h9mw~n - Here is why it is of faith: so that it is by grace, in order that the promise be secure for all the seed, not only to that of the law, but also to that of Abraham's faith, who is the father of us all, here is why ← on account of this.
Rom 4:17 kaqw_j ge/graptai o3ti Pate/ra pollw~n e0qnw~n te/qeika& se - kate/nanti ou[ e0pi/steusen qeou=, tou= zw%opoiou=ntoj tou\j nekrou/j, kai\ kalou=ntoj ta_ mh\ o1nta w(j o1nta. as it stands written, “I have appointed you a father of many nations”, in the sight of God whom he believed, who makes the dead alive, and calls the things not in existence to exist. Gen 17:5.

in existence ← being, existing.

to exist ← as being, existing.
Rom 4:18 874Oj par' e0lpi/da e0p' e0lpi/di e0pi/steusen, ei0j to\ gene/sqai au0to\n pate/ra pollw~n e0qnw~n, kata_ to\ ei0rhme/non, Ou3twj e1stai to\ spe/rma sou. And he against hope but in hope believed, so that he became the father of many nations according to what had been spoken, “So shall your seed be.” Gen 15:5.
Rom 4:19 Kai\ mh\ a)sqenh/saj th|= pi/stei, ou0 kateno/hsen to\ e9autou= sw~ma h1dh nenekrwme/non - e9katontae/thj pou u9pa&rxwn - kai\ th\n ne/krwsin {RP TR: th=j} [P1904: - ] mh/traj Sa&rraj: And not being weak in faith, he did not consider his own body, which was by that time dead, he being about one hundred years old, or the deadness of Sarah's womb, th=j, of the: present in RP TR F1859=11/12 vs. absent in P1904 F1859=1/12 (Scrivener's m).

being ← having been. See Matt 23:20.
Rom 4:20 ei0j de\ th\n e0paggeli/an tou= qeou= ou0 diekri/qh th|= a)pisti/a%, a)ll' e0nedunamw&qh th|= pi/stei, dou\j do/can tw%~ qew%~, and he did not hesitate at God's promise in disbelief, but was strengthened in faith, and gave glory to God,
Rom 4:21 kai\ plhroforhqei\j o3ti o4 e0ph/ggeltai, dunato/j e0stin kai\ poih=sai. and was fully convinced that what he had promised, he was also able to do, what he had promised: deponent middle, as in all similar occurrences, but theoretically also passive, what had been promised.
Rom 4:22 Dio\ kai\ e0logi/sqh au0tw%~ ei0j dikaiosu/nhn. which is also why it was imputed to him as righteousness. Gen 15:6.

which is also why ← on account of which also.
Rom 4:23 Ou0k e0gra&fh de\ di' au0to\n mo/non, o3ti e0logi/sqh au0tw%~: But it was not written for his sake alone that it was imputed to him,
Rom 4:24 a)lla_ kai\ di' h9ma~j, oi[j me/llei logi/zesqai, toi=j pisteu/ousin e0pi\ to\n e0gei/ranta 870Ihsou=n to\n ku/rion h9mw~n e0k nekrw~n, but also for our sakes, to whom it is going to be imputed – to us who believe in him who raised Jesus our Lord from the dead,
Rom 4:25 o4j paredo/qh dia_ ta_ paraptw&mata h9mw~n, kai\ h0ge/rqh dia_ th\n dikai/wsin h9mw~n. who was delivered on account of our transgressions, and raised on account of our justification.
Rom 5:1 Dikaiwqe/ntej ou]n e0k pi/stewj, ei0rh/nhn {RP-text P1904 TR: e1xomen} [RP-marg: e1xwmen] pro\j to\n qeo\n dia_ tou= kuri/ou h9mw~n 870Ihsou= xristou=, Having been justified therefore by faith, {RP-text P1904 TR: we have} [RP-marg: let us have] peace with God through our Lord Jesus Christ, e1xomen, we have, RP-text P1904 TR F1859=10/13 (Scrivener's abcdgh**klno) vs. e1xwmen, let us have (hortatory subjunctive), RP-marg F1859=3/13 (Scrivener's fh*m). AV differs textually.
Rom 5:2 di' ou[ kai\ th\n prosagwgh\n e0sxh/kamen th|= pi/stei ei0j th\n xa&rin tau/thn e0n h|[ e9sth/kamen, kai\ kauxw&meqa e0p' e0lpi/di th=j do/chj tou= qeou=. through whom we have also obtained access by faith into this grace in which we stand, and we exult in the hope of the glory of God.
Rom 5:3 Ou0 mo/non de/, a)lla_ kai\ kauxw&meqa e0n tai=j qli/yesin, ei0do/tej o3ti h9 qli/yij u9pomonh\n katerga&zetai, And not only so, but we also exult in tribulations, knowing that tribulation produces patience;
Rom 5:4 h9 de\ u9pomonh\ dokimh/n, h9 de\ dokimh\ e0lpi/da: and patience, proven character; and proven character, hope.
Rom 5:5 h9 de\ e0lpi\j ou0 kataisxu/nei, o3ti h9 a)ga&ph tou= qeou= e0kke/xutai e0n tai=j kardi/aij h9mw~n dia_ pneu/matoj a(gi/ou tou= doqe/ntoj h9mi=n. Now hope does not cause shame, because the love of God has been poured out in our hearts by holy spirit which has been given to us.
Rom 5:6 871Eti ga_r xristo/j, o1ntwn h9mw~n a)sqenw~n, kata_ kairo\n u9pe\r a)sebw~n a)pe/qanen. For while we were still weak, Christ at the due time died for the ungodly.
Rom 5:7 Mo/lij ga_r u9pe\r dikai/ou tij a)poqanei=tai: u9pe\r ga_r tou= a)gaqou= ta&xa tij kai\ tolma%~ a)poqanei=n. For scarcely will anyone die for a righteous person. Yet for a good person someone might perhaps even dare to die. yet ← for. See Acts 8:39.
Rom 5:8 Suni/sthsin de\ th\n e9autou= a)ga&phn ei0j h9ma~j o9 qeo/j, o3ti e1ti a(martwlw~n o1ntwn h9mw~n xristo\j u9pe\r h9mw~n a)pe/qanen. But God commends his own love to us, because while we were still sinners, Christ died for us.
Rom 5:9 Pollw%~ ou]n ma~llon, dikaiwqe/ntej nu=n e0n tw%~ ai3mati au0tou=, swqhso/meqa di' au0tou= a)po\ th=j o0rgh=j. So having been all the more justified now by his blood, we shall be saved from wrath by him. all the more ← by much more.

wrath ← the wrath.
Rom 5:10 Ei0 ga_r e0xqroi\ o1ntej kathlla&ghmen tw%~ qew%~ dia_ tou= qana&tou tou= ui9ou= au0tou=, pollw%~ ma~llon katallage/ntej swqhso/meqa e0n th|= zwh|= au0tou=: For if when we were hostile, we were reconciled to God through the death of his son, how much more, having been reconciled, shall we be saved by his life!
Rom 5:11 ou0 mo/non de/, a)lla_ kai\ kauxw&menoi e0n tw%~ qew%~ dia_ tou= kuri/ou h9mw~n 870Ihsou= xristou=, di' ou[ nu=n th\n katallagh\n e0la&bomen. And not only so, but we also exult in God through our Lord, Jesus Christ, through whom we have now received reconciliation. reconciliation ← the reconciliation.
Rom 5:12 Dia_ tou=to, w#sper di' e9no\j a)nqrw&pou h9 a(marti/a ei0j to\n ko/smon ei0sh=lqen, kai\ dia_ th=j a(marti/aj o9 qa&natoj, kai\ ou3twj ei0j pa&ntaj a)nqrw&pouj o9 qa&natoj dih=lqen, e0f' w%{ pa&ntej h3marton - This is why, just as sin came into the world through one man, and through sin, death, so also death passed on to all men, seeing that all have sinned, this is why ← on account of this.
Rom 5:13 a!xri ga_r no/mou a(marti/a h]n e0n ko/smw%: a(marti/a de\ ou0k e0llogei=tai, mh\ o1ntoj no/mou. for even before the law sin was in the world, but sin is not indicted when there is no law. even before ← until, but also after the law, though with a change of circumstances.
Rom 5:14 870All' e0basi/leusen o9 qa&natoj a)po\ 870Ada_m me/xri {RP-text P1904: Mwu+se/wj} [RP-marg TR: Mwse/wj] kai\ e0pi\ tou\j mh\ a(marth/santaj e0pi\ tw%~ o9moiw&mati th=j paraba&sewj 870Ada&m, o3j e0stin tu/poj tou= me/llontoj. But death reigned from Adam to Moses, including over those who had not sinned in a similar way to the transgression of Adam, who is a depiction of the one to come. Mwu+se/wj, Moüses (1), RP-text P1904 F1859=4/13 (Scrivener's h**kmn) vs. Mwse/wj, Moses, RP-marg TR F1859=4/13 (Scrivener's bcdo) vs. Mwu+se/oj, Moüses (2), F1859=5/13 (Scrivener's afgh*l). Nearly a disparity with RP-text, R=5:5.

including ← also.

depiction: the AV's figure, and in commentaries often type, e.g. Ada R. Habershon's A Study of the Types. Adam is of course real, while in his life depicting Christ in a limited way.
Rom 5:15 870All' ou0x w(j to\ para&ptwma, ou3twj kai\ to\ xa&risma. Ei0 ga_r tw%~ tou= e9no\j paraptw&mati oi9 polloi\ a)pe/qanon, pollw%~ ma~llon h9 xa&rij tou= qeou= kai\ h9 dwrea_ e0n xa&riti th|= tou= e9no\j a)nqrw&pou 870Ihsou= xristou= ei0j tou\j pollou\j e0peri/sseusen. But the act of grace is not as the transgression is. For if in the transgression of one person, many have died, how much more has the grace of God, and the gift in grace which is from one man Jesus Christ, abounded to many! as ← as also (otiose kai/). The Greek emphasizes the (negated) balance with w(j ... ou3twj kai\, as ... as also, whereas in English, a single as is sufficient.

from ← of.
Rom 5:16 Kai\ ou0x w(j di' e9no\j a(marth/santoj, to\ dw&rhma: to\ me\n ga_r kri/ma e0c e9no\j ei0j kata&krima, to\ de\ xa&risma e0k pollw~n paraptwma&twn ei0j dikai/wma. And the gift is not just subsequent to one person having sinned. For the judgment on one person led to condemnation, but the act of grace ensuing from many transgressions led to justification. just ← as.

subsequent to ← through. The preposition dia& + genitive is apparently also resultant in Rom 8:3.

on ← from.
Rom 5:17 Ei0 ga_r tw%~ tou= e9no\j paraptw&mati o9 qa&natoj e0basi/leusen dia_ tou= e9no/j, pollw%~ ma~llon oi9 th\n perissei/an th=j xa&ritoj kai\ th=j dwrea~j th=j dikaiosu/nhj lamba&nontej e0n zwh|= basileu/sousin dia_ tou= e9no\j 870Ihsou= xristou=. For if death started reigning by the transgression of one man – through the one – how much more will those who receive the abundance of grace and the gift of righteousness reign in life through one man, Jesus Christ! started reigning: inceptive aorist.
Rom 5:18 871Ara ou]n w(j di' e9no\j paraptw&matoj ei0j pa&ntaj a)nqrw&pouj ei0j kata&krima, ou3twj kai\ di' e9no\j dikaiw&matoj ei0j pa&ntaj a)nqrw&pouj ei0j dikai/wsin zwh=j. So then, as by one transgression sentence came on all men leading to condemnation, so also by one righteous act the gift came to all men leading to justification which is life. one transgression ... one righteous act: or, (the) transgression of one (man) ... (the) righteous act of one (man).

which isof (epexegetic genitive), or more precisely the kind of justification which is evidenced by life.
Rom 5:19 873Wsper ga_r dia_ th=j parakoh=j tou= e9no\j a)nqrw&pou a(martwloi\ katesta&qhsan oi9 polloi/, ou3twj kai\ dia_ th=j u9pakoh=j tou= e9no\j di/kaioi katastaqh/sontai oi9 polloi/. For as through the disobedience of one man many were established as sinners, so also through the obedience of one many will be established as righteous.
Rom 5:20 No/moj de\ pareish=lqen, i3na pleona&sh| to\ para&ptwma: ou[ de\ e0pleo/nasen h9 a(marti/a, u9pereperi/sseusen h9 xa&rij: Then the law came along, so that transgression should abound, but where sin abounded, grace superabounded, abound: not to cause increase, but to show up the existing extent.
Rom 5:21 i3na w#sper e0basi/leusen h9 a(marti/a e0n tw%~ qana&tw%, ou3twj kai\ h9 xa&rij basileu/sh| dia_ dikaiosu/nhj ei0j zwh\n ai0w&nion, dia_ 870Ihsou= xristou= tou= kuri/ou h9mw~n. so that as sin reigned by death, so also grace might reign through righteousness leading to age-abiding life through Jesus Christ our Lord.
Rom 6:1 Ti/ ou]n e0rou=men; {RP-text: 870Epime/nomen} [RP-marg: 870Epime/nwmen] [RP-marg2 P1904 TR: 870Epimenou=men] th|= a(marti/a%, i3na h9 xa&rij pleona&sh|; What then shall we say? {RP-text: Do} [RP-marg: Should] [RP-marg2 P1904 TR: Shall] we continue in sin so that grace may abound? e0pime/nomen, do we continue, RP-text F1859=2/13 (Scrivener's dn) vs. e0pime/nwmen, should we continue (present subjunctive), RP-marg F1859=3/13 (Scrivener's b*mo) vs. e0pimenou=men, shall we continue, RP-marg2 P1904 TR F1859=7/13 (Scrivener's ab**cfghl) vs. e0pimei/nwmen, should we continue (aorist subjunctive), F1859=1/13 (Scrivener's k). A strong disparity with RP, R=2:9.
Rom 6:2 Mh\ ge/noito. Oi3tinej a)peqa&nomen th|= a(marti/a%, pw~j e1ti zh/somen e0n au0th|=; Far from it! How shall we who have died to sin go on living in it? far from it ← may it not become / be.

go on living ← still live.
Rom 6:3 872H a)gnoei=te o3ti o3soi e0bapti/sqhmen ei0j xristo\n 870Ihsou=n, ei0j to\n qa&naton au0tou= e0bapti/sqhmen; Or do you not know that as many of us as have been baptized into Christ Jesus have been baptized into his death? Christ Jesus: AV differs in word order, Jesus Christ.
Rom 6:4 Suneta&fhmen ou]n au0tw%~ dia_ tou= bapti/smatoj ei0j to\n qa&naton: i3na w#sper h0ge/rqh xristo\j e0k nekrw~n dia_ th=j do/chj tou= patro/j, ou3twj kai\ h9mei=j e0n kaino/thti zwh=j peripath/swmen. Therefore we have been buried with him through baptism into death, in order that as Christ rose from the dead by the glory of the father, so we too should walk in newness of life. buried: or, entombed (and the Lord was put in a tomb).
Rom 6:5 Ei0 ga_r su/mfutoi gego/namen tw%~ o9moiw&mati tou= qana&tou au0tou=, a)lla_ kai\ th=j a)nasta&sewj e0so/meqa: For if we have been made of a joint nature in the likeness of his death, then we shall also be in the likeness of his resurrection, been made of a joint nature ← become jointly grown, been jointly begotten.

then ← but. Compare 2 Cor 13:4.
Rom 6:6 tou=to ginw&skontej, o3ti o9 palaio\j h9mw~n a!nqrwpoj sunestaurw&qh, i3na katarghqh|= to\ sw~ma th=j a(marti/aj, tou= mhke/ti douleu/ein h9ma~j th|= a(marti/a%: knowing this, that our old man was jointly crucified, in order that the body of sin might be put out of action, so that we should no longer serve sin.
Rom 6:7 o9 ga_r a)poqanw_n dedikai/wtai a)po\ th=j a(marti/aj. For he who has died has been cleared of sin. cleared ← justified.
Rom 6:8 Ei0 de\ a)peqa&nomen su\n xristw%~, pisteu/omen o3ti kai\ suzh/somen au0tw%~: So if we died with Christ, we believe we shall also live with him,
Rom 6:9 ei0do/tej o3ti xristo\j e0gerqei\j e0k nekrw~n ou0ke/ti a)poqnh|/skei: qa&natoj au0tou= ou0ke/ti kurieu/ei. knowing that Christ, having been raised from the dead, no longer dies: death no longer has dominion over him.
Rom 6:10 874O ga_r a)pe/qanen, th|= a(marti/a% a)pe/qanen e0fa&pac: o4 de\ zh|=, zh|= tw%~ qew%~. For as regards the fact that he died, he died to sin once and for all, but as regards the fact that he is alive, he is alive to God. once and for all: see Heb 7:27.
Rom 6:11 Ou3twj kai\ u9mei=j logi/zesqe e9autou\j nekrou\j me\n ei]nai th|= a(marti/a%, zw~ntaj de\ tw%~ qew%~ e0n xristw%~ 870Ihsou= tw%~ kuri/w% h9mw~n. Likewise, you also count yourselves to be dead to sin, but living to God in Christ Jesus our Lord. Christ Jesus: AV differs in word order, Jesus Christ.
Rom 6:12 Mh\ ou]n basileue/tw h9 a(marti/a e0n tw%~ qnhtw%~ u9mw~n sw&mati, ei0j to\ u9pakou/ein au0th|= e0n tai=j e0piqumi/aij au0tou=: Do not let sin reign in your mortal body by obeying it in its desires.
Rom 6:13 mhde\ parista&nete ta_ me/lh u9mw~n o3pla a)diki/aj th|= a(marti/a%: a)lla_ parasth/sate e9autou\j tw%~ qew%~ w(j e0k nekrw~n zw~ntaj, kai\ ta_ me/lh u9mw~n o3pla dikaiosu/nhj tw%~ qew%~. And do not put your members as weapons of iniquity at the disposal of sin, but put yourselves at the disposal of God, as being living from the dead, and your members as weapons of righteousness at the disposal of God.
Rom 6:14 879Amarti/a ga_r u9mw~n ou0 kurieu/sei: ou0 ga&r e0ste u9po\ no/mon, a)ll' u9po\ xa&rin. For sin shall not have dominion over you, for you are not under the law, but under grace.
Rom 6:15 Ti/ ou]n; 879Amarth/somen, o3ti ou0k e0sme\n u9po\ no/mon, a)ll' u9po\ xa&rin; Mh\ ge/noito. What then? Shall we sin because we are not under the law, but under grace? Far from it. far from it ← may it not become / be.
Rom 6:16 Ou0k oi1date o3ti w%{ parista&nete e9autou\j dou/louj ei0j u9pakoh/n, dou=loi/ e0ste w%{ u9pakou/ete, h1toi a(marti/aj ei0j qa&naton, h2 u9pakoh=j ei0j dikaiosu/nhn; Do you not know that to whom you put yourselves at the disposal of as slaves in obedience – to him whom you obey – you are slaves, whether of sin resulting in death or of obedience resulting in righteousness? Punctuation: we have separated out to him whom you obey as a parenthetic summary of the previous clause, a division which is not apparent in RP P1904 or TBS-TR punctuation.
Rom 6:17 Xa&rij de\ tw%~ qew%~, o3ti h]te dou=loi th=j a(marti/aj, u9phkou/sate de\ e0k kardi/aj ei0j o4n paredo/qhte tu/pon didaxh=j: But thanks be to God, because you were slaves of sin, but you have been obedient from the heart to the form of doctrine to which you were committed. thanks ← grace. The usual word for thanks, eu0xaristi/a, e.g. 1 Tim 4:4, is cognate with the word for grace, xa&rij.
Rom 6:18 e0leuqerwqe/ntej de\ a)po\ th=j a(marti/aj, e0doulw&qhte th|= dikaiosu/nh|. But having been set free from sin, you have become servants of righteousness. servants of ← enslaved to.
Rom 6:19 870Anqrw&pinon le/gw dia_ th\n a)sqe/neian th=j sarko\j u9mw~n: w#sper ga_r paresth/sate ta_ me/lh u9mw~n dou=la th|= a)kaqarsi/a% kai\ th|= a)nomi/a% ei0j th\n a)nomi/an, ou3twj nu=n parasth/sate ta_ me/lh u9mw~n dou=la th|= dikaiosu/nh| ei0j a(giasmo/n. I speak humanly on account of the weakness of your flesh. For as you have in the past put your members in service to immorality and lawlessness, resulting in lawlessness, so now put your members in service to righteousness, resulting in sanctification.
Rom 6:20 873Ote ga_r dou=loi h]te th=j a(marti/aj, e0leu/qeroi h]te th|= dikaiosu/nh|. For when you were slaves of sin, you were free in regard to righteousness.
Rom 6:21 Ti/na ou]n karpo\n ei1xete to/te e0f' oi[j nu=n e0paisxu/nesqe; To\ ga_r te/loj e0kei/nwn qa&natoj. So what fruit did you then have from the things of which you are now ashamed? For the result of those things is death.
Rom 6:22 Nuni\ de\ e0leuqerwqe/ntej a)po\ th=j a(marti/aj, doulwqe/ntej de\ tw%~ qew%~, e1xete to\n karpo\n u9mw~n ei0j a(giasmo/n, to\ de\ te/loj zwh\n ai0w&nion. But now, having been set free from sin, and having been made servants to God, you have your fruit in sanctification, and the result, which is age-abiding life.
Rom 6:23 Ta_ ga_r o0yw&nia th=j a(marti/aj qa&natoj, to\ de\ xa&risma tou= qeou= zwh\ ai0w&nioj e0n xristw%~ 870Ihsou= tw%~ kuri/w% h9mw~n. For the wages of sin are death, but the gift of God is age-abiding life in Christ Jesus our Lord. Christ Jesus: AV differs in word order, Jesus Christ.
Rom 7:1 872H a)gnoei=te, a)delfoi/ - ginw&skousin ga_r no/mon lalw~ - o3ti o9 no/moj kurieu/ei tou= a)nqrw&pou e0f' o3son xro/non zh|=; Or are you unaware, brothers – for I speak to those who know the law – that the law rules over man as long as he is alive?
Rom 7:2 879H ga_r u3pandroj gunh\ tw%~ zw~nti a)ndri\ de/detai no/mw%: e0a_n de\ a)poqa&nh| o9 a)nh/r, kath/rghtai a)po\ tou= {RP P1904 S1550 S1894: no/mou tou=} [E1624: - ] a)ndro/j. For a married woman is bound by the law to her husband while he is alive, but if the husband dies, she is released from {RP P1904 S1550 S1894: the law of the} [E1624: her] husband. no/mou tou=, law of the: present in RP P1904 S1550 S1894 F1859=12/12 (incl. c(tacite)) vs. absent in E1624 F1859=0/12.

Scrivener's remark on c, tacite, (silently), is because the collation was done by Rev. W. Sanderson against Mill's text, so this is a case of agreement with Mill (so Sanderson is silent) but not of agreement with E1624.

married: literally, under / subject to a husband.

is released ← has been annulled / abolished.
Rom 7:3 871Ara ou]n zw~ntoj tou= a)ndro\j moixali\j xrhmati/sei, e0a_n ge/nhtai a)ndri\ e9te/rw%: e0a_n de\ a)poqa&nh| o9 a)nh/r, e0leuqe/ra e0sti\n a)po\ tou= no/mou, tou= mh\ ei]nai au0th\n moixali/da, genome/nhn a)ndri\ e9te/rw%. So she will be called an adulteress if she becomes the wife of another man while the husband is alive. But if the husband dies, she is free from the law, so that she is not an adulteress if she becomes the wife of another man. be called ← transact, then later be styled, bear the title of.

man (2x)husband.

if she becomes: conditional use of the participle. AV= though ..., concessive use, which is also possible.
Rom 7:4 873Wste, a)delfoi/ mou, kai\ u9mei=j e0qanatw&qhte tw%~ no/mw% dia_ tou= sw&matoj tou= xristou=, ei0j to\ gene/sqai u9ma~j e9te/rw%, tw%~ e0k nekrw~n e0gerqe/nti, i3na karpoforh/swmen tw%~ qew%~. So, my brothers, you too have died to the law through the body of Christ so as to become subject to another, him who has been raised from the dead, so that we may bear fruit to God. have died ← were put to death.
Rom 7:5 873Ote ga_r h]men e0n th|= sarki/, ta_ paqh/mata tw~n a(martiw~n ta_ dia_ tou= no/mou e0nhrgei=to e0n toi=j me/lesin h9mw~n ei0j to\ karpoforh=sai tw%~ qana&tw%. For when we were in the flesh, the sinful passions defined by the law were active in our members so as to produce fruit to death. sinful passions ← passions of sin, a Hebraic genitive.

defined by ← through.
Rom 7:6 Nuni\ de\ kathrgh/qhmen a)po\ tou= no/mou, {RP P1904 S1550: a)poqano/ntej} [E1624 S1894: a)poqano/ntoj] e0n w%{ kateixo/meqa, w#ste douleu/ein h9ma~j e0n kaino/thti pneu/matoj, kai\ ou0 palaio/thti gra&mmatoj. But now, we have been released from the law, and {RP P1904 S1550: we have died to that by which we were being held} [E1624 S1894: that by which we were being held having died], so that we should serve in newness of spirit and not in the oldness of the letter. a)poqano/ntej, (we) having died, RP P1904 S1550 F1859=12/12 vs. a)poqano/ntoj, (it / he) having died, E1624 S1894 F1859=0/12.

released: see Rom 7:2.

letter: i.e. the law of Moses.
Rom 7:7 Ti/ ou]n e0rou=men; 879O no/moj a(marti/a; Mh\ ge/noito: a)lla_ th\n a(marti/an ou0k e1gnwn, ei0 mh\ dia_ no/mou: th/n te ga_r e0piqumi/an ou0k h|1dein, ei0 mh\ o9 no/moj e1legen, Ou0k e0piqumh/seij: What, then, shall we say? Is the law sin? Far from it. But I would not have known sin, except through the law. For indeed I would not have known covetousness if the law had not said, “You shall not covet.” Ex 20:17, Deut 5:21.

far from it ← may it not become / be.
Rom 7:8 a)formh\n de\ labou=sa h9 a(marti/a dia_ th=j e0ntolh=j kateirga&sato e0n e0moi\ pa~san e0piqumi/an: xwri\j ga_r no/mou a(marti/a nekra&. And sin, having seized the opportunity through the commandment, engendered in me all sorts of covetousness. For without the law, sin is dead.
Rom 7:9 870Egw_ de\ e1zwn xwri\j no/mou pote/: e0lqou/shj de\ th=j e0ntolh=j, h9 a(marti/a a)ne/zhsen, e0gw_ de\ a)pe/qanon: And I was alive without the law at one time. But when the commandment came, sin came to life, but I died,
Rom 7:10 kai\ eu9re/qh moi h9 e0ntolh\ h9 ei0j zwh/n, au3th ei0j qa&naton: and the very commandment leading to life was found by me to lead to death, the very commandment leading to life was found ← the commandment leading to life, this was found.
Rom 7:11 h9 ga_r a(marti/a a)formh\n labou=sa dia_ th=j e0ntolh=j e0chpa&thse/n me, kai\ {RP TR: di'} [P1904: dia_] au0th=j a)pe/kteinen. for sin seized the opportunity through the commandment, and deceived me, and killed me through it. di', through (apocopated), RP TR F1859=12/12 vs. dia_, through (unapocopated), P1904 F1859=0/12.
Rom 7:12 873Wste o9 me\n no/moj a#gioj, kai\ h9 e0ntolh\ a(gi/a kai\ dikai/a kai\ a)gaqh/. And so the law is holy, and the commandment holy and righteous and good.
Rom 7:13 To\ ou]n a)gaqo\n e0moi\ ge/gonen qa&natoj; Mh\ ge/noito. 870Alla_ h9 a(marti/a, i3na fanh|= a(marti/a, dia_ tou= a)gaqou= moi katergazome/nh qa&naton - i3na ge/nhtai kaq' u9perbolh\n a(martwlo\j h9 a(marti/a dia_ th=j e0ntolh=j. So did that which was good become death to me? Far from it. But sin did, in order that it might be shown up as sin, engendering death to me through that which is good – in order that sin might become exceedingly sinful through the commandment. far from it ← may it not become / be.
Rom 7:14 Oi1damen ga_r o3ti o9 no/moj pneumatiko/j e0stin: e0gw_ de\ sarkiko/j ei0mi, peprame/noj u9po\ th\n a(marti/an. For we know that the law is spiritual, but I am carnal, sold under sin.
Rom 7:15 874O ga_r katerga&zomai, ou0 ginw&skw: ou0 ga_r o4 qe/lw, tou=to pra&ssw: a)ll' o4 misw~, tou=to poiw~. For I do not approve of what I do. For it is not the case that I do what I want to do, but what I hate – that is what I do. approve of ← know. [CB]= approve, though it is not a meaning given by [LS], [MG] (realize) or [MM].

There are three different words for do in the Greek, but it is hard to identify and express any difference in shade of meaning. Perhaps more literally katerga&zomai = work at, pra&ssw = practise, poie/w = do.
Rom 7:16 Ei0 de\ o4 ou0 qe/lw, tou=to poiw~, su/mfhmi tw%~ no/mw% o3ti kalo/j. And if I do what I do not wish to do, I assent to the law that it is good.
Rom 7:17 Nuni\ de\ ou0ke/ti e0gw_ katerga&zomai au0to/, a)ll' h9 oi0kou=sa e0n e0moi\ a(marti/a. But now it is no longer I who do it, but sin which dwells in me.
Rom 7:18 Oi]da ga_r o3ti ou0k oi0kei= e0n e0moi/, tou=t' e1stin e0n th|= sarki/ mou, a)gaqo/n: to\ ga_r qe/lein para&keitai/ moi, to\ de\ katerga&zesqai to\ kalo\n ou0x eu9ri/skw. For I know that there does not dwell in me – that is, in my flesh – anything good. For willing a thing is readily available to me, but doing that which is good escapes me. is readily available to me ← lies alongside.

escapes me ← I do not find.
Rom 7:19 Ou0 ga_r o4 qe/lw, poiw~ a)gaqo/n: a)ll' o4 ou0 qe/lw kako/n, tou=to pra&ssw. For I do not do the good that I wish to do, but as for the evil that I do not wish to do – that is what I do.
Rom 7:20 Ei0 de\ o4 ou0 qe/lw e0gw&, tou=to poiw~, ou0ke/ti e0gw_ katerga&zomai au0to/, a)ll' h9 oi0kou=sa e0n e0moi\ a(marti/a. Now if I do that which I do not wish to do, it is no longer I who do it, but the sin which dwells in me.
Rom 7:21 Eu9ri/skw a!ra to\n no/mon tw%~ qe/lonti e0moi\ poiei=n to\ kalo/n, o3ti e0moi\ to\ kako\n para&keitai. So I find the principle for me, who would like to do that which is good, that evil besets me. principle ← law.

would like ← wants.

besets ← lies alongside.
Rom 7:22 Sunh/domai ga_r tw%~ no/mw% tou= qeou= kata_ to\n e1sw a!nqrwpon: For I delight in the law of God from the perspective of the inward man.
Rom 7:23 ble/pw de\ e3teron no/mon e0n toi=j me/lesi/n mou a)ntistrateuo/menon tw%~ no/mw% tou= noo/j mou, kai\ ai0xmalwti/zonta& me {RP-text TR: - } [RP-marg P1904: e0n] tw%~ no/mw% th=j a(marti/aj tw%~ o1nti e0n toi=j me/lesi/n mou. But I see another law in my members warring against the law of my mind and {RP-text TR: making me captive to} [RP-marg P1904: taking me captive in] the law of sin which is in my members. e0n, in (the law): absent in RP-text TR F1859=7/13 (Scrivener's ab**dfghl) vs. present in RP-marg P1904 F1859=6/13 (Scrivener's b*ckmno). Nearly a disparity with RP-text, R=8:7.
Rom 7:24 Talai/pwroj e0gw_ a!nqrwpoj: ti/j me r(u/setai e0k tou= sw&matoj tou= qana&tou tou/tou; Miserable man that I am! Who will rescue me from this mortal body? mortal body ← body of death, a Hebraic genitive.
Rom 7:25 Eu0xaristw~ tw%~ qew%~ dia_ 870Ihsou= xristou= tou= kuri/ou h9mw~n. 871Ara ou]n au0to\j e0gw_ tw%~ me\n noi+\ douleu/w no/mw% qeou=, th|= de\ sarki\ no/mw% a(marti/aj. I thank God that it is through Jesus Christ our Lord. So then, I myself serve the law of God with my mind, but the law of sin with the flesh.
Rom 8:1 Ou0de\n a!ra nu=n kata&krima toi=j e0n xristw%~ 870Ihsou=, mh\ kata_ sa&rka peripatou=sin, a)lla_ kata_ pneu=ma. So there is now no condemnation of those in Christ Jesus, who do not walk according to the flesh, but according to the spirit.
Rom 8:2 879O ga_r no/moj tou= pneu/matoj th=j zwh=j e0n xristw%~ 870Ihsou= h0leuqe/rwse/n me a)po\ tou= no/mou th=j a(marti/aj kai\ tou= qana&tou. For the law of the spirit of life in Christ Jesus has freed me from the law of sin and death.
Rom 8:3 To\ ga_r a)du/naton tou= no/mou, e0n w%{ h0sqe/nei dia_ th=j sarko/j, o9 qeo\j to\n e9autou= ui9o\n pe/myaj e0n o9moiw&mati sarko\j a(marti/aj kai\ peri\ a(marti/aj kate/krinen th\n a(marti/an e0n th|= sarki/: For what was impossible with the law, in that it was weak as a result of the flesh, God did, having sent his own son in the likeness of sinful flesh, and concerning sin condemned sin in the flesh, with ← of.

as a result of ← through.

sinful flesh ← flesh of sin, a Hebraic genitive. Flesh and sin are associated in natural sinful man, which we feel is ↴
Rom 8:4 i3na to\ dikai/wma tou= no/mou plhrwqh|= e0n h9mi=n, toi=j mh\ kata_ sa&rka peripatou=sin, a)lla_ kata_ pneu=ma. in order that the righteous decree of the law might be fulfilled in us who walk not according to the flesh but according to the spirit. ↳ the sense of flesh of sin, though Christ breaks that association, yet bearing man's sin. [CB] translates (likeness of) sin's flesh, so as to ↴
Rom 8:5 Oi9 ga_r kata_ sa&rka o1ntej ta_ th=j sarko\j fronou=sin: oi9 de\ kata_ pneu=ma ta_ tou= pneu/matoj. For those who are according to the flesh concentrate on the interests of the flesh, but those who are according to the spirit concentrate on the interests of the spirit. ↳ avoid any association of Christ's flesh with sin, but this leaves the strange concept of sin having flesh. Angels also sinned (2 Pet 2:4), presumably initially when not in the flesh.
Rom 8:6 To\ ga_r fro/nhma th=j sarko\j qa&natoj: to\ de\ fro/nhma tou= pneu/matoj zwh\ kai\ ei0rh/nh: For the mindset of the flesh is on a par with death, but the mindset of the spirit is on a par with life and peace.
Rom 8:7 dio/ti to\ fro/nhma th=j sarko\j e1xqra ei0j qeo/n, tw%~ ga_r no/mw% tou= qeou= ou0x u9pota&ssetai, ou0de\ ga_r du/natai: For the mindset of the flesh is hostile to God, for it is not subject to the law of God, nor indeed can it be,
Rom 8:8 oi9 de\ e0n sarki\ o1ntej qew%~ a)re/sai ou0 du/nantai. and those who are in the flesh cannot please God.
Rom 8:9 879Umei=j de\ ou0k e0ste\ e0n sarki/, a)ll' e0n pneu/mati, ei1per pneu=ma qeou= oi0kei= e0n u9mi=n. Ei0 de/ tij pneu=ma xristou= ou0k e1xei, ou[toj ou0k e1stin au0tou=. But you are not in the flesh, but in the spirit, assuming the spirit of God dwells in you. But if anyone does not have the spirit of Christ, he is not one of his. assuming ← if indeed.

he ← this (one).
Rom 8:10 Ei0 de\ xristo\j e0n u9mi=n, to\ me\n sw~ma nekro\n {RP: dia_} [P1904 TR: di'] a(marti/an, to\ de\ pneu=ma zwh\ dia_ dikaiosu/nhn. But if Christ is in you, the body is dead because of sin, but the spirit is life because of righteousness. dia_, on account of (unapocopated), RP F1859=3/12 (Scrivener's dgn) vs. di', on account of (apocopated), P1904 TR F1859=8/12 (Scrivener's abcfhklo) vs. dia_, on account of (unapocopated), in another reading, F1859=1/12 (Scrivener's m). A strong disparity with RP, R=3:10.
Rom 8:11 Ei0 de\ to\ pneu=ma tou= e0gei/rantoj 870Ihsou=n e0k nekrw~n oi0kei= e0n u9mi=n, o9 e0gei/raj to\n xristo\n e0k nekrw~n zw%opoih/sei kai\ ta_ qnhta_ sw&mata u9mw~n, dia_ {RP P1904 S1550: to\ e0noikou=n au0tou= pneu=ma} [E1624 S1894: tou= e0noikou=ntoj au0tou= pneu/matoj] e0n u9mi=n. And if the spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies {RP P1904 S1550: on account of} [E1624 S1894: through] his spirit which dwells in you. to\ e0noikou=n au0tou= pneu=ma, (on account of) his indwelling spirit, RP P1904 S1550 F1859=9/12 (Scrivener's bc(tacite)fghklno) vs. tou= e0noikou=ntoj au0tou= pneu/matoj, (through) his indwelling spirit, E1624 S1894 F1859=3/12 (Scrivener's adm).
Rom 8:12 871Ara ou]n, a)delfoi/, o0feile/tai e0sme/n, ou0 th|= sarki/, tou= kata_ sa&rka zh|=n: So then, brothers, we are debtors, but not to the flesh, to live according to the flesh,
Rom 8:13 ei0 ga_r kata_ sa&rka zh=te, me/llete a)poqnh|/skein: ei0 de\ pneu/mati ta_j pra&ceij tou= sw&matoj qanatou=te, zh/sesqe. for if you live according to the flesh, you are going to die. But if you mortify the deeds of the body through the spirit, you will live. are going to: not the future tense, but from the verb me/llw, so possibly are about to, are destined to or even in this context are doomed to.

through: dative of instrument.
Rom 8:14 873Osoi ga_r pneu/mati qeou= a!gontai, ou[toi/ ei0sin ui9oi\ qeou=. For those who are led by the spirit of God are the sons of God. those who ... are ← as many as ... these are.
Rom 8:15 Ou0 ga_r e0la&bete pneu=ma doulei/aj pa&lin ei0j fo/bon, a)ll' e0la&bete pneu=ma ui9oqesi/aj, e0n w%{ kra&zomen, 870Abba~, o9 path/r. For you have not received the spirit of bondage again, leading to fear, but you have received the spirit of adoption, by which we cry, “Abba, father.” Abba: Aramaic for father.
Rom 8:16 Au0to\ to\ pneu=ma summarturei= tw%~ pneu/mati h9mw~n, o3ti e0sme\n te/kna qeou=: The spirit itself bears joint witness with our spirit that we are children of God.
Rom 8:17 ei0 de\ te/kna, kai\ klhrono/moi: klhrono/moi me\n qeou=, sugklhrono/moi de\ xristou=: ei1per sumpa&sxomen, i3na kai\ sundocasqw~men. And if children, then also heirs, God's heirs at that, and Christ's joint heirs, if indeed we jointly suffer, in order also for us to be jointly glorified. Punctuation: the meaning of this sentence, especially the scope of the apodosis to the conditional, could be changed somewhat by replacing one of the commas by a semicolon. We leave a neutral interpretation with our commas in our translation, but we have a leaning towards a longer break after God's heirs at that.
Rom 8:18 Logi/zomai ga_r o3ti ou0k a!cia ta_ paqh/mata tou= nu=n kairou= pro\j th\n me/llousan do/can a)pokalufqh=nai ei0j h9ma~j. For I do not consider the sufferings of the present time worthy compared to the coming glory which is to be revealed to us. do not consider ... worthy ← consider ... not worthy.
Rom 8:19 879H ga_r a)pokaradoki/a th=j kti/sewj th\n a)poka&luyin tw~n ui9w~n tou= qeou= a)pekde/xetai. For the eager expectation of creation awaits the revelation of the sons of God. creation: AV differs, (creature).
Rom 8:20 Th|= ga_r mataio/thti h9 kti/sij u9peta&gh, ou0x e9kou=sa, a)lla_ dia_ to\n u9pota&canta, e0p' e0lpi/di: For creation was subject to futility, not willingly, but on account of him who did the subjecting, but in hope, creation: AV differs, (creature).
Rom 8:21 o3ti kai\ au0th\ h9 kti/sij e0leuqerwqh/setai a)po\ th=j doulei/aj th=j fqora~j ei0j th\n e0leuqeri/an th=j do/chj tw~n te/knwn tou= qeou=. that also creation itself will be delivered from the bondage of decay into the glorious freedom of the children of God. creation: AV differs, (creature).

glorious freedom ← freedom of glory, a Hebraic genitive.
Rom 8:22 Oi1damen ga_r o3ti pa~sa h9 kti/sij sustena&zei kai\ sunwdi/nei a!xri tou= nu=n. For we know that the whole of creation has been groaning and suffering labour pains together up to now.
Rom 8:23 Ou0 mo/non de/, a)lla_ kai\ au0toi\ th\n a)parxh\n tou= pneu/matoj e1xontej, kai\ h9mei=j au0toi\ e0n e9autoi=j stena&zomen, ui9oqesi/an a)pekdexo/menoi, th\n a)polu/trwsin tou= sw&matoj h9mw~n. And not only that, but also those who have the firstfruit of the spirit, and we ourselves also groan inwardly while awaiting the adoption – the redemption of our body. inwardly ← in ourselves.
Rom 8:24 Th|= ga_r e0lpi/di e0sw&qhmen: e0lpi\j de\ blepome/nh ou0k e1stin e0lpi/j: o4 ga_r ble/pei tij, ti/ kai\ e0lpi/zei; For we have been saved by hope. Now hope which is seen is not hope. For what someone sees, in what way does he also hope for it?
Rom 8:25 Ei0 de\ o4 ou0 ble/pomen e0lpi/zomen, di' u9pomonh=j a)pekdexo/meqa. But if we hope for that which we do not see, we await it with patience.
Rom 8:26 879Wsau/twj de\ kai\ to\ pneu=ma sunantilamba&netai tai=j a)sqenei/aij h9mw~n: to\ ga_r ti/ {RP P1904: proseuco/meqa} [TR: proseucw&meqa] kaqo\ dei=, ou0k oi1damen, a)ll' au0to\ to\ pneu=ma u9perentugxa&nei u9pe\r h9mw~n stenagmoi=j a)lalh/toij: And likewise, the spirit also helps counter our weaknesses. For we do not know in what way {RP P1904: we shall pray} [TR: we should pray] – as we ought to – but the spirit itself intercedes for us with unutterable sighings. proseuco/meqa, we shall pray, RP P1904 F1859=12/12 vs. proseucw&meqa, we should pray (deliberative subjunctive), TR F1859=0/12.
Rom 8:27 o9 de\ e0reunw~n ta_j kardi/aj oi]den ti/ to\ fro/nhma tou= pneu/matoj, o3ti kata_ qeo\n e0ntugxa&nei u9pe\r a(gi/wn. And he who searches hearts knows what the mindset of the spirit is, because it intercedes for the saints in God's way. Jer 17:10, Jer 20:12. See also Rev 2:23.

saints: see Matt 27:52.
Rom 8:28 Oi1damen de\ o3ti toi=j a)gapw~sin to\n qeo\n pa&nta sunergei= ei0j a)gaqo/n, toi=j kata_ pro/qesin klhtoi=j ou]sin. And we know that for those who love God, all things work together for good, for those who are called according to his purpose,
Rom 8:29 873Oti ou4j proe/gnw, kai\ prow&risen summo/rfouj th=j ei0ko/noj tou= ui9ou= au0tou=, ei0j to\ ei]nai au0to\n prwto/tokon e0n polloi=j a)delfoi=j: that those whom he knew beforehand, he also predestined to be conformed to the likeness of his son, so that he should be the firstborn among many brothers,
Rom 8:30 ou4j de\ prow&risen, tou/touj kai\ e0ka&lesen: kai\ ou4j e0ka&lesen, tou/touj kai\ e0dikai/wsen: ou4j de\ e0dikai/wsen, tou/touj kai\ e0do/casen. and those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified.
Rom 8:31 Ti/ ou]n e0rou=men pro\j tau=ta; Ei0 o9 qeo\j u9pe\r h9mw~n, ti/j kaq' h9mw~n; What, then, shall we say to these things? If God is for us, who is against us?
Rom 8:32 873Oj ge tou= i0di/ou ui9ou= ou0k e0fei/sato, a)ll' u9pe\r h9mw~n pa&ntwn pare/dwken au0to/n, pw~j ou0xi\ kai\ su\n au0tw%~ ta_ pa&nta h9mi=n xari/setai; He who for his part did not spare his own son, but delivered him up for all of us, how will he not with him also make a gift of all things to us? for his part ← also.
Rom 8:33 Ti/j e0gkale/sei kata_ e0klektw~n qeou=; Qeo\j o9 dikaiw~n: Who can bring a charge against God's chosen ones? God is the one who justifies. can ← will, a Hebraism.
Rom 8:34 ti/j o9 katakri/nwn; Xristo\j o9 a)poqanw&n, ma~llon de\ kai\ e0gerqei/j, o4j kai\ e1stin e0n decia%~ tou= qeou=, o4j kai\ e0ntugxa&nei u9pe\r h9mw~n. Who is the accuser? Christ is the one who died, or rather, who was also raised, who is also at the right hand of God, who also intercedes for us.
Rom 8:35 Ti/j h9ma~j xwri/sei a)po\ th=j a)ga&phj tou= xristou=; Qli/yij, h2 stenoxwri/a, h2 diwgmo/j, h2 limo/j, h2 gumno/thj, h2 ki/ndunoj, h2 ma&xaira; Who can separate us from the love of Christ? Can tribulation or anguish or persecution or famine or destitution or danger or the sword? can ← will, a Hebraism.

destitution ← nakedness.
Rom 8:36 Kaqw_j ge/graptai o3ti {RP: 873Eneke/n} [P1904 TR: 873Eneka&] sou qanatou/meqa o3lhn th\n h9me/ran: e0logi/sqhmen w(j pro/bata sfagh=j. As it stands written,

For your sake we are killed all day long.

We have been considered as sheep for slaughter.”

e3neke/n, for your sake (1), RP F1859=2/12 (Scrivener's mn) vs. e3neka&, for your sake (2), P1904 TR F1859=10/12 (Scrivener's abcdfghklo). A strong disparity with RP, R=2:12.

Ps 44:23MT (Ps 44:22AV).
Rom 8:37 870All' e0n tou/toij pa~sin u9pernikw~men dia_ tou= a)gaph/santoj h9ma~j. But in all these things we do more than conquer through him who loved us.
Rom 8:38 Pe/peismai ga_r o3ti ou1te qa&natoj ou1te zwh\ ou1te a!ggeloi ou1te a)rxai\ ou1te duna&meij ou1te e0nestw~ta ou1te me/llonta For I have been persuaded that neither death nor life, nor angels, nor dominions nor powers, nor things present or future,
Rom 8:39 ou1te u3ywma ou1te ba&qoj ou1te tij kti/sij e9te/ra dunh/setai h9ma~j xwri/sai a)po\ th=j a)ga&phj tou= qeou= th=j e0n xristw%~ 870Ihsou= tw%~ kuri/w% h9mw~n. nor height nor depth nor any other creation will be able to separate us from the love of God which is in Christ Jesus our Lord. creation: AV differs, (creature).
Rom 9:1 870Alh/qeian le/gw e0n xristw%~, ou0 yeu/domai, summarturou/shj moi th=j suneidh/sew&j mou e0n pneu/mati a(gi/w%, I am speaking the truth in Christ – I am not lying – with my conscience jointly bearing me witness by holy spirit,
Rom 9:2 o3ti lu/ph moi e0sti\n mega&lh, kai\ a)dia&leiptoj o0du/nh th|= kardi/a% mou. that I have great sorrow and continual distress in my heart. in ← to.
Rom 9:3 {RP: Eu0xo/mhn} [P1904 TR: Hu0xo/mhn] ga_r au0to\j e0gw_ a)na&qema ei]nai a)po\ tou= xristou= u9pe\r tw~n a)delfw~n mou, tw~n suggenw~n mou kata_ sa&rka: For I could vow that I myself were accursed from Christ for the sake of my brothers, my kinsmen according to the flesh, eu0xo/mhn, I could vow (imperfect without augment, for a present time frame potential clause, without the classical a!n), RP F1859=4/12 (Scrivener's ckln) vs. hu0xo/mhn, I could vow (imperfect with augment, for a present time frame potential clause, without the classical a!n), P1904 TR F1859=8/12 (Scrivener's abdfghmo). A disparity with RP, R=4:10.

could vow: On the absence of a!n, compare Gal 4:20.

accursed ← an accursed thing; a curse.
Rom 9:4 oi3tine/j ei0sin 870Israhli=tai, w{n h9 ui9oqesi/a kai\ h9 do/ca kai\ ai9 diaqh=kai kai\ h9 nomoqesi/a kai\ h9 latrei/a kai\ ai9 e0paggeli/ai, who are Israelites, who have the adoption and the glory and the covenants and the instituting of the law and the service and the promises, service: i.e. temple service in particular.
Rom 9:5 w{n oi9 pate/rej, kai\ e0c w{n o9 xristo\j to\ kata_ sa&rka, o9 w@n e0pi\ pa&ntwn, qeo\j eu0loghto\j ei0j tou\j ai0w~naj. 870Amh/n. of whom the fathers are, and from whom Christ is as regards the flesh, who is above all, God blessed throughout the ages. Amen.
Rom 9:6 Ou0x oi[on de\ o3ti e0kpe/ptwken o9 lo/goj tou= qeou=. Ou0 ga_r pa&ntej oi9 e0c 870Israh/l, ou[toi 870Israh/l: But it is not so that the word of God has failed. For it is not all those of Israel who are Israel, who ← these.
Rom 9:7 ou0d' o3ti ei0si\n spe/rma 870Abraa&m, pa&ntej te/kna: a)ll' 870En 870Isaa_k klhqh/setai/ soi spe/rma. nor is it so that because they are the seed of Abraham, they are all children, but, “In the line of Isaac your seed will be called.” Gen 21:12.

called: i.e. acknowledged.
Rom 9:8 Tou=t' e1stin, ou0 ta_ te/kna th=j sarko/j, tau=ta te/kna tou= qeou=: a)lla_ ta_ te/kna th=j e0paggeli/aj logi/zetai ei0j spe/rma. This means that it is not the children of the flesh who are the children of God, but rather that the children of the promise are counted as seed. means ← is.

who ← these.
Rom 9:9 870Epaggeli/aj ga_r o9 lo/goj ou[toj, Kata_ to\n kairo\n tou=ton e0leu/somai, kai\ e1stai th|= Sa&rra% ui9o/j. For this is the word of promise, “At this time I will come and Sarah will have a son.” Gen 18:14.
Rom 9:10 Ou0 mo/non de/, a)lla_ kai\ 879Rebe/kka e0c e9no\j koi/thn e1xousa, 870Isaa_k tou= patro\j h9mw~n - And not only this, but Rebecca also conceived from one man, Isaac our father,
Rom 9:11 mh/pw ga_r gennhqe/ntwn, mhde\ praca&ntwn ti a)gaqo\n h2 kako/n, i3na h9 kat' e0klogh\n {RP: pro/qesij tou= qeou=} [P1904 TR: tou= qeou= pro/qesij] me/nh|, ou0k e0c e1rgwn, a)ll' e0k tou= kalou=ntoj, for while they had not yet been born and had not done anything good or bad (so that the purpose of God should stand by choice, not of works, but by him who does the calling) pro/qesij tou= qeou=, purpose + of God, RP F1859=12/12 vs. tou= qeou= pro/qesij, of God + purpose, P1904 TR F1859=0/12. A case of collusion between P1904 and TR?

stand ← remain.

by ← out of, e0k being used to match the preposition in not of works.
Rom 9:12 {RP TR: e0rrh/qh} [P1904: e0rre/qh] au0th|= o3ti 879O mei/zwn douleu/sei tw%~ e0la&ssoni. it was said to her, “The elder will serve the younger.” e0rrh/qh, it was said (classical form), RP TR F1859=5/12 (Scrivener's acglm) vs. e0rre/qh, it was said (non-classical form), P1904 F1859=7/12 (Scrivener's bdfhkno). A weak disparity with RP, R=6:8. But in Gal 3:16, a clear majority of our witnesses support the h spelling.

Gen 25:23.
Rom 9:13 Kaqw_j ge/graptai, To\n 870Iakw_b h0ga&phsa, to\n de\ 870Hsau= e0mi/shsa. As it stands written, “I have loved Jacob, but I have hated Esau.” Mal 1:2, Mal 1:3. See also for the linguistic usage Deut 21:15.
Rom 9:14 Ti/ ou]n e0rou=men; Mh\ a)diki/a para_ tw%~ qew%~; Mh\ ge/noito. What, then, shall we say? Surely there is no injustice with God? May it not be so.
Rom 9:15 Tw%~ ga_r {RP-text P1904: Mwu+sh|=} [RP-marg TR: Mwsh|=] le/gei, 870Eleh/sw o4n a@n e0lew~, kai\ oi0kteirh/sw o4n a@n oi0ktei/rw. For he says to Moses, “I will show mercy to whomever I will show mercy, and I will have compassion on whomever I will have compassion.” Mwu+sh|=, Moüses, RP-text P1904 F1859=9/12 vs. Mwsh|=, Moses, RP-marg TR F1859=0/12 vs. Mwu+sei=, Moüses, F1859=2/12 (Scrivener's cd) vs. Mwsei=, Moses, F1859=1/12 (Scrivener's g). A disparity with RP-marg (low count) for the reading chosen.

Ex 33:19.
Rom 9:16 871Ara ou]n ou0 tou= qe/lontoj, ou0de\ tou= tre/xontoj, a)lla_ tou= e0leou=ntoj qeou=. So then, it is not a matter of him who wishes, nor of him who runs, but of God who shows mercy.
Rom 9:17 Le/gei ga_r h9 grafh\ tw%~ Faraw_ o3ti Ei0j au0to\ tou=to e0ch/geira& se, o3pwj e0ndei/cwmai e0n soi\ th\n du/nami/n mou, kai\ o3pwj diaggelh|= to\ o1noma& mou e0n pa&sh| th|= gh|=. For the scripture says to Pharaoh, “I raised you up for this very thing: that I might show my power by means of you and so that my name might be proclaimed in all the earth.” Ex 9:16.

earth: or, land.
Rom 9:18 871Ara ou]n o4n qe/lei e0leei=: o4n de\ qe/lei sklhru/nei. So he has mercy on whom he wishes and he hardens whom he wishes.
Rom 9:19 870Erei=j ou]n moi, Ti/ e1ti me/mfetai; Tw%~ {RP P1904 S1550 S1894: ga_r} [E1624: - ] boulh/mati au0tou= ti/j a)nqe/sthken; Then you will say to me, “Why does he blame anyone then? {RP P1904 S1550 S1894: For who} [E1624: Who] is withstanding his will?” ga_r, for: present in RP P1904 S1550 S1894 F1859=12/12 (incl. c(tacite)) vs. absent in E1624 F1859=0/12.

then ← still, yet.

is withstanding: perhaps, non-classically, ≈ AV, has withstood.
Rom 9:20 Menou=nge, w} a!nqrwpe, su\ ti/j ei] o9 a)ntapokrino/menoj tw%~ qew%~; Mh\ e0rei= to\ pla&sma tw%~ pla&santi, Ti/ me e0poi/hsaj ou3twj; Rather, O man, who are you to answer back to God? Will the artefact say to the fashioner, “Why did you make me like this?” Isa 29:16, Isa 45:9.

will: the particle mh/ puts pressure for an answer of no, classically at least, but we do not consider that this needs emphasizing here.
Rom 9:21 872H ou0k e1xei e0cousi/an o9 kerameu\j tou= phlou=, e0k tou= au0tou= fura&matoj poih=sai o4 me\n ei0j timh\n skeu=oj, o4 de\ ei0j a)timi/an; Or does the potter not have the power over the clay to make from the same lump one vessel having honour, but another lacking honour? having honour ← for honour.

lacking honour ← for lack of honour, or for dishonour.
Rom 9:22 Ei0 de\ qe/lwn o9 qeo\j e0ndei/casqai th\n o0rgh/n, kai\ gnwri/sai to\ dunato\n au0tou=, h1negken e0n pollh|= makroqumi/a% skeu/h o0rgh=j kathrtisme/na ei0j a)pw&leian: So what if God, wishing to show anger and to make his power known, endured with much longsuffering the vessels of wrath, prepared for destruction, destruction: or, loss, waste.
Rom 9:23 kai\ i3na gnwri/sh| to\n plou=ton th=j do/chj au0tou= e0pi\ skeu/h e0le/ouj, a$ prohtoi/masen ei0j do/can, and acted in order that he might make the riches of his glory known on vessels of mercy, which he prepared beforehand for glory –
Rom 9:24 ou4j kai\ e0ka&lesen h9ma~j ou0 mo/non e0c 870Ioudai/wn, a)lla_ kai\ e0c e0qnw~n; us whom he called, not only out of the Jews, but also out of the Gentiles.
Rom 9:25 879Wj kai\ e0n tw%~ 879Wshe\ le/gei, Kale/sw to\n ou0 lao/n mou lao/n mou: kai\ th\n ou0k h0gaphme/nhn h0gaphme/nhn. As he also says in Hosea,

“I will call those who are not my people,

‘My people’,

And her who was not beloved,


Hos 1:9, Hos 2:1MT (Hos 1:10AV).

he: or, it.

Hosea: Greek and AV, Osee.
Rom 9:26 Kai\ e1stai, e0n tw%~ to/pw% ou[ {RP TR: e0rrh/qh} [P1904: e0rre/qh] au0toi=j, Ou0 lao/j mou u9mei=j, e0kei= klhqh/sontai ui9oi\ qeou= zw~ntoj.

And it will be the case

That in the place where it was said to them,

‘You are not my people’,

There they will be called

The sons of the living God.’ ”

e0rrh/qh, it was spoken (classical form), RP TR F1859=5/12 (Scrivener's abgmo) vs. e0rre/qh, it was spoken (non-classical form), P1904 F1859=6/12 (Scrivener's dfhkl**n) vs. e0rh/qh, it was spoken (misspelled, but close to classical form), F1859=1/12 (Scrivener's c). Scrivener's l*, apparently another reading, is excluded, as it is doubtful. A weak disparity with RP, R=6:7. Compare Rom 9:12.

Hos 2:1MT (Hos 1:10AV), Hos 2:25MT (Hos 2:23AV).
Rom 9:27 870Hsai+/aj de\ kra&zei u9pe\r tou= 870Israh/l, 870Ea_n h|] o9 a)riqmo\j tw~n ui9w~n 870Israh\l w(j h9 a!mmoj th=j qala&sshj, to\ kata&leimma swqh/setai: And Isaiah cries out concerning Israel,

Even if the number of the sons of Israel

Is like the sand of the sea,

The remnant will be saved.

Isa 10:22.
Rom 9:28 lo/gon ga_r suntelw~n kai\ sunte/mnwn e0n dikaiosu/nh|: o3ti lo/gon suntetmhme/non poih/sei ku/rioj e0pi\ th=j gh=j.

For he will conclude the matter

And make decrees in righteousness,

Because the Lord will carry out the pronouncement

Which has been decreed on the earth.”

Isa 10:22, Isa 10:23.

make decrees ... decreed ← cut, cut short, but by a Hebraism (גזר, כרת, חקק) decrees and covenants are “cut”. AV differs, not having the metaphorical sense.
Rom 9:29 Kai\ kaqw_j proei/rhken 870Hsai+/aj, Ei0 mh\ ku/rioj Sabaw_q e0gkate/lipen h9mi=n spe/rma, w(j So/doma a@n e0genh/qhmen, kai\ w(j Go/morra a@n w(moiw&qhmen. And as Isaiah foretold,

“If the Lord of hosts had not left us a seed,

We would have become like Sodom,

And we would have been made to resemble Gomorrha.”

Isa 1:9.

hosts: or, armies, which could be of angels.
Rom 9:30 Ti/ ou]n e0rou=men; 873Oti e1qnh ta_ mh\ diw&konta dikaiosu/nhn, kate/laben dikaiosu/nhn, dikaiosu/nhn de\ th\n e0k pi/stewj: What, then, shall we say? – That the Gentiles who do not pursue righteousness have attained righteousness, and righteousness out of faith at that. at that: this sense is implied by the particle de/ in this sentence.
Rom 9:31 870Israh\l de/, diw&kwn no/mon dikaiosu/nhj, ei0j no/mon dikaiosu/nhj ou0k e1fqasen. But Israel, pursuing the law of righteousness, has not come up to the standard of the law of righteousness. come up to the standard ofanticipated, come beforehand, overtaken.
Rom 9:32 Dia_ ti/; 873Oti ou0k e0k pi/stewj, a)ll' w(j e0c e1rgwn no/mou: prose/koyan ga_r tw%~ li/qw% tou= prosko/mmatoj, How come? Because they pursued it not out of faith but out of works of the law. For they stumbled at the stumbling block, but ← but as.

block ← stone.
Rom 9:33 kaqw_j ge/graptai, 870Idou\ ti/qhmi e0n Siw_n li/qon prosko/mmatoj kai\ pe/tran skanda&lou: kai\ pa~j o9 pisteu/wn e0p' au0tw%~ ou0 kataisxunqh/setai. as it stands written,

“Behold, I put a stumbling block in Zion

And a rock of offence,

But no-one who believes in it

Will be ashamed.”

Isa 8:14, Isa 28:16. See also Ps 118:22.

block ← stone.

Zion: Greek and AV, Sion.

no-one ... will ← everyone ... will not.
Rom 10:1 870Adelfoi/, h9 me\n eu0doki/a th=j e0mh=j kardi/aj kai\ h9 de/hsij h9 pro\j to\n qeo\n u9pe\r tou= 870Israh/l e0stin ei0j swthri/an. Brothers, my heart's desire and supplication to God for Israel is for salvation.
Rom 10:2 Marturw~ ga_r au0toi=j o3ti zh=lon qeou= e1xousin, a)ll' ou0 kat' e0pi/gnwsin. For I testify to them that they have a zeal for God, but not according to knowledge. knowledge: or, acknowledgment.
Rom 10:3 870Agnoou=ntej ga_r th\n tou= qeou= dikaiosu/nhn, kai\ th\n i0di/an dikaiosu/nhn zhtou=ntej sth=sai, th|= dikaiosu/nh| tou= qeou= ou0x u9peta&ghsan. For they are ignorant of God's righteousness, and, seeking to establish their own righteousness, they have not submitted to God's righteousness. submitted ← been subjected, being passive, but also simply intransitive / reflexive, submitted (oneself).
Rom 10:4 Te/loj ga_r no/mou xristo\j ei0j dikaiosu/nhn panti\ tw%~ pisteu/onti. For Christ is the objective of the law leading to righteousness to everyone who believes. objective ← end.
Rom 10:5 {RP P1904: Mwu+sh=j} [TR: Mwsh=j] ga_r gra&fei th\n dikaiosu/nhn th\n e0k tou= no/mou, o3ti o9 poih/saj au0ta_ a!nqrwpoj zh/setai e0n au0toi=j. For Moses describes the righteousness which is of the law, that the man who does the requirements will live by them. Mwu+sh=j, Moüses, RP P1904 F1859=6/12 (Scrivener's bcfkmo) vs. Mwsh=j, Moses, TR F1859=6/12 (Scrivener's adghln). Nearly a disparity with RP, R=7:7.

Lev 18:5.

the requirementsthem (neuter).
Rom 10:6 879H de\ e0k pi/stewj dikaiosu/nh ou3twj le/gei, Mh\ ei1ph|j e0n {RP P1904 S1550 S1894: th|=} [E1624: - ] kardi/a% sou, Ti/j a)nabh/setai ei0j to\n ou0rano/n; - tou=t' e1stin xristo\n katagagei=n - But the righteousness which is of faith speaks like this: “Do not say in your heart, ‘Who will go up to heaven?’ ” – that is, to bring Christ down – th|=, the: present in RP P1904 S1550 S1894 F1859=11/12 (incl. c(tacite)) vs. absent in E1624 F1859=1/12 (Scrivener's b).

Deut 30:12.
Rom 10:7 h1, Ti/j katabh/setai ei0j th\n a!busson; - tou=t' e1stin xristo\n e0k nekrw~n a)nagagei=n. “or, ‘Who will go down to the abyss?’ ” – that is, to bring Christ up from the dead. Deut 30:13.
Rom 10:8 870Alla_ ti/ le/gei; 870Eggu/j sou to\ r(h=ma& e0stin, e0n tw%~ sto/mati/ sou kai\ e0n th|= kardi/a% sou: tou=t' e1stin to\ r(h=ma th=j pi/stewj o4 khru/ssomen: But what does it say? “The word is near to you, in your mouth and in your heart” – that is, the word of faith which we proclaim, Deut 30:14.
Rom 10:9 o3ti e0a_n o9mologh/sh|j e0n tw%~ sto/mati/ sou ku/rion 870Ihsou=n, kai\ pisteu/sh|j e0n th|= kardi/a% sou o3ti o9 qeo\j au0to\n h1geiren e0k nekrw~n, swqh/sh|: that if you confess the Lord Jesus with your mouth, and believe in your heart that God raised him from the dead, you will be saved.
Rom 10:10 kardi/a% ga_r pisteu/etai ei0j dikaiosu/nhn, sto/mati de\ o9mologei=tai ei0j swthri/an. For one believes with the heart leading to righteousness, and confesses with the mouth leading to salvation. one believes ... confesses ← it is believed ... it is confessed.
Rom 10:11 Le/gei ga_r h9 grafh/, Pa~j o9 pisteu/wn e0p' au0tw%~ ou0 kataisxunqh/setai. For the scripture says, No-one who believes in him will be ashamed.” Isa 28:16.

no-one ... will ← everyone ... won't.
Rom 10:12 Ou0 ga&r e0stin diastolh\ 870Ioudai/ou te kai\ 873Ellhnoj: o9 ga_r au0to\j ku/rioj pa&ntwn, ploutw~n ei0j pa&ntaj tou\j e0pikaloume/nouj au0to/n. For there is no distinction between Jew and Greek; for the same one is Lord of all, being rich towards all those who call on him.
Rom 10:13 Pa~j ga_r o4j a@n e0pikale/shtai to\ o1noma kuri/ou swqh/setai. For everyone who calls on the name of the Lord will be saved. Joel 3:5MT (Joel 2:32AV).

everyone who ← everyone whoever. Pleonastic, perhaps for emphasis.
Rom 10:14 Pw~j ou]n e0pikale/sontai ei0j o4n ou0k e0pi/steusan; Pw~j de\ pisteu/sousin ou[ ou0k h1kousan; Pw~j de\ a)kou/sousin xwri\j khru/ssontoj; How, then, will they call on him in whom they have not believed? And how will they believe in him whom they have not heard? And how will they hear without one who does the proclaiming?
Rom 10:15 Pw~j de\ khru/cousin e0a_n mh\ a)postalw~sin; Kaqw_j ge/graptai, 879Wj w(rai=oi oi9 po/dej tw~n eu0aggelizome/nwn ei0rh/nhn, tw~n eu0aggelizome/nwn ta_ a)gaqa&. And how will they do the proclaiming if they are not sent? As it stands written,

“How beautiful are the feet

Of those who preach the gospel of peace,

Of those who preach the gospel of good things!”

Isa 52:7.
Rom 10:16 870All' ou0 pa&ntej u9ph/kousan tw%~ eu0aggeli/w%. 870Hsai+/aj ga_r le/gei, Ku/rie, ti/j e0pi/steusen th|= a)koh|= h9mw~n; But not all have responded to the gospel. For Isaiah says,

“Lord, who has believed our account?”

Isa 53:1.

responded to ← obeyed.

account ← thing heard.
Rom 10:17 871Ara h9 pi/stij e0c a)koh=j, h9 de\ a)koh\ dia_ r(h/matoj qeou=. So faith comes from an announcement heard, and the announcement comes through the word of God. announcement heardthing heard.
Rom 10:18 870Alla_ le/gw, mh\ ou0k h1kousan; Menou=nge: Ei0j pa~san th\n gh=n e0ch=lqen o9 fqo/ggoj au0tw~n, kai\ ei0j ta_ pe/rata th=j oi0koume/nhj ta_ r(h/mata au0tw~n. But I say, “Have they not heard?” They certainly have –

Their speech went out into all the earth,

And their words to the ends of the world.

Ps 19:5MT (Ps 19:4AV).

earth: or, land.
Rom 10:19 870Alla_ le/gw, mh\ ou0k e1gnw 870Israh/l; Prw~toj {RP P1904: Mwu+sh=j} [TR: Mwsh=j] le/gei, 870Egw_ parazhlw&sw u9ma~j e0p' ou0k e1qnei, e0pi\ e1qnei a)sune/tw% parorgiw~ u9ma~j. But I say, “Did Israel not know?” Firstly, Moses says,

“I will provoke you to jealousy by a non-nation,

By a foolish nation I will provoke you to anger.”

Mwu+sh=j, Moüses, RP P1904 F1859=10/13 vs. Mwsh=j, Moses, TR F1859=3/13 (Scrivener's g**hn).

Deut 32:21.
Rom 10:20 870Hsai+/aj de\ a)potolma%~ kai\ le/gei, Eu9re/qhn toi=j e0me\ mh\ zhtou=sin, e0mfanh\j e0geno/mhn toi=j e0me\ mh\ e0perwtw~sin. But Isaiah shows boldness and says,

“I have been found

By those who were not seeking me;

I have become evident

To those who were not inquiring after me.”

Isa 65:1.
Rom 10:21 Pro\j de\ to\n 870Israh\l le/gei, 873Olhn th\n h9me/ran e0cepe/tasa ta_j xei=ra&j mou pro\j lao\n a)peiqou=nta kai\ a)ntile/gonta. But to Israel he says,

“All day long I have stretched out my hands

To a disbelieving and refractory people.”

Isa 65:2.

disbelieving: or, possibly, disobedient, but clearly disbelieving in John 3:36.
Rom 11:1 Le/gw ou]n, mh\ a)pw&sato o9 qeo\j to\n lao\n au0tou=; Mh\ ge/noito. Kai\ ga_r e0gw_ 870Israhli/thj ei0mi/, e0k spe/rmatoj 870Abraa&m, fulh=j Beniami/n. So I say, “Surely God has not rejected his people?” May it not be so. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
Rom 11:2 Ou0k a)pw&sato o9 qeo\j to\n lao\n au0tou= o4n proe/gnw. 872H ou0k oi1date e0n 870Hli/a% ti/ le/gei h9 grafh/; 879Wj e0ntugxa&nei tw%~ qew%~ kata_ tou= 870Israh/l, le/gwn, God has not rejected his people whom he knew beforehand. Or do you not know what the scripture says in Elijah, when he intercedes to God against Israel, and says, Punctuation: RP P1904 TBS-TR close the question at grafh/. RP, but not P1904 or TBS-TR, capitalizes the next word. We conclude the question at the end of verse 3.

Ps 94:14, slightly adapted.

Elijah ← Elias.
Rom 11:3 Ku/rie, tou\j profh/taj sou a)pe/kteinan, kai\ ta_ qusiasth/ria& sou kate/skayan: ka)gw_ u9pelei/fqhn mo/noj, kai\ zhtou=sin th\n yuxh/n mou. “Lord, they have killed your prophets and demolished your altars, and I am left remaining on my own, and they seek my life? 1 Ki 19:10, 1 Ki 19:14.

life ← soul.
Rom 11:4 870Alla_ ti/ le/gei au0tw%~ o9 xrhmatismo/j; Kate/lipon e0mautw%~ e9ptakisxili/ouj a!ndraj, oi3tinej ou0k e1kamyan go/nu th|= Ba&al. But what does the oracle say to him? – “I have kept myself seven thousand men who have not bowed the knee to Baal.” 1 Ki 19:18.

Baal: [MG] explains the feminine as through the custom of reading the execrable name as bosheth, (בֹּשֶׁת), LXX ai0sxu/nh (shame) both of which are feminine.
Rom 11:5 Ou3twj ou]n kai\ e0n tw%~ nu=n kairw%~ lei=mma kat' e0klogh\n xa&ritoj ge/gonen. So in this way even at the present time a remnant exists by a gracious choice. exists ← has become, has come.

gracious choice ← choice of grace, a Hebraic genitive.
Rom 11:6 Ei0 de\ xa&riti, ou0ke/ti e0c e1rgwn: e0pei\ h9 xa&rij ou0ke/ti gi/netai xa&rij. Ei0 de\ e0c e1rgwn, ou0ke/ti e0sti\n xa&rij: e0pei\ to\ e1rgon ou0ke/ti e0sti\n e1rgon. And if by grace, then no longer by works, for then grace is no longer grace. But if by works, then it is no longer grace, for then the work is no longer work.
Rom 11:7 Ti/ ou]n; 874O e0pizhtei= 870Israh/l, {RP P1904: tou=to} [TR: tou/tou] ou0k e0pe/tuxen, h9 de\ e0klogh\ e0pe/tuxen, oi9 de\ loipoi\ e0pwrw&qhsan: What is the case then? What Israel is seeking it has not obtained, but those chosen did obtain it, whereas the rest became hardened. tou=to, this (accusative, perhaps attracted by o4), RP P1904 F1859=9/13 vs. tou/tou, this (genitive, the usual case after e0pitugxa&nw), TR F1859=4/13 (Scrivener's dghl**).

obtained ← obtained this.

those chosen ← the choice.

hardened: AV differs somewhat, (blinded).
Rom 11:8 kaqw_j ge/graptai, 871Edwken au0toi=j o9 qeo\j pneu=ma katanu/cewj, o0fqalmou\j tou= mh\ ble/pein, kai\ w}ta tou= mh\ a)kou/ein, e3wj th=j sh/meron h9me/raj. As it stands written,

“God gave them a slumbering spirit,

Eyes not for seeing

And ears not for hearing”,

which holds up to this day.
Isa 29:10; Isa 6:9. See also Ezek 12:2.
Rom 11:9 Kai\ {RP P1904: Daui\d} [TR: Dabi\d] le/gei, Genhqh/tw h9 tra&peza au0tw~n ei0j pagi/da kai\ ei0j qh/ran, kai\ ei0j ska&ndalon, kai\ ei0j a)ntapo/doma au0toi=j: And David says,

Make their table become a snare

And a trap,

And a stumbling block

And a requital to them;

David: on Daui/d vs. Dabi/d, see Matt 1:1.

Ps 69:23MT (Ps 69:22AV).

make their table become ← their table must be made, third person passive imperative, (not optative).

trap ← hunt.
Rom 11:10 skotisqh/twsan oi9 o0fqalmoi\ au0tw~n tou= mh\ ble/pein, kai\ to\n nw~ton au0tw~n dia_ panto\j su/gkamyon.

Make their eyes darkened

So as not to see,

And bend their back continually.”

Ps 69:24MT (Ps 69:23AV).

make their eyes darkened ← their eyes must be darkened, third person passive imperative, as in the previous verse.

bend: second person active imperative.
Rom 11:11 Le/gw ou]n, mh\ e1ptaisan i3na pe/swsin; Mh\ ge/noito: a)lla_ tw%~ au0tw~n paraptw&mati h9 swthri/a toi=j e1qnesin, ei0j to\ parazhlw~sai au0tou/j. So I say, “Did they stumble in order that they might fall?” Far from it. But by their fall there is salvation to the Gentiles, so as to provoke them to jealousy. far from it ← may it not become / be.

fall ← transgression, falling aside, cognate with fall.
Rom 11:12 Ei0 de\ to\ para&ptwma au0tw~n plou=toj ko/smou, kai\ to\ h3tthma au0tw~n plou=toj e0qnw~n, po/sw% ma~llon to\ plh/rwma au0tw~n; Now if their fall is the world's richness, and their decline is the richness of the Gentiles, how much more is their fulness! We punctuate as an exclamation; RP P1904 TBS-TR as a question.

fall: see Rom 11:11.

decline ← worsening.
Rom 11:13 879Umi=n ga_r le/gw toi=j e1qnesin. 870Ef' o3son me/n ei0mi e0gw_ e0qnw~n a)po/stoloj, th\n diakoni/an mou doca&zw: For I speak to you Gentiles. Insofar as I am an apostle of the Gentiles, I glorify my ministry,
Rom 11:14 ei1 pwj parazhlw&sw mou th\n sa&rka, kai\ sw&sw tina_j e0c au0tw~n. seeing if somehow I can provoke those of my flesh to jealousy and save some of them. can ← will, a Hebraism.
Rom 11:15 Ei0 ga_r h9 a)pobolh\ au0tw~n katallagh\ ko/smou, ti/j h9 pro/slhyij, ei0 mh\ zwh\ e0k nekrw~n; For if casting them aside is the reconciliation of the world, what is the acceptance of them, if not life from the dead? casting them aside ← the casting away of them. We feel that casting aside avoids the definitive suggestion of casting away, which, in view of the later acceptance in this verse (and as prophesied abundantly in the Old Testament) is inappropriate.
Rom 11:16 Ei0 de\ h9 a)parxh\ a(gi/a, kai\ to\ fu/rama: kai\ ei0 h9 r(i/za a(gi/a, kai\ oi9 kla&doi. And if the firstfruit is holy, so is the bulk. And if the root is holy, so are the branches. bulk ← dough, paste, lump.
Rom 11:17 Ei0 de/ tinej tw~n kla&dwn e0cekla&sqhsan, su\ de\ a)grie/laioj w@n e0nekentri/sqhj e0n au0toi=j, kai\ sugkoinwno\j th=j r(i/zhj kai\ th=j pio/thtoj th=j e0lai/aj e0ge/nou, But if some of the branches have been broken off, and you, being a wild olive, have been grafted into them, and have become a joint partaker of the root and the fatness of the olive tree,
Rom 11:18 mh\ katakauxw~ tw~n kla&dwn: ei0 de\ katakauxa~sai, ou0 su\ th\n r(i/zan basta&zeij, a)ll' h9 r(i/za se/. do not boast over the branches. And if you do boast, consider that it is not you who supports the root, but the root you.
Rom 11:19 870Erei=j ou]n, 870Ecekla&sqhsan {RP: - } [P1904 TR: oi9] kla&doi, i3na e0gw_ e0gkentrisqw~. Then suppose you should say, “{RP: Some} [P1904 TR: The] branches were broken off so that I might be grafted in.” oi9, the (branches): absent in RP F1859=9/12 vs. present in P1904 TR F1859=3/12 (Scrivener's bco).

then suppose you should ← you will say therefore.
Rom 11:20 Kalw~j: th|= a)pisti/a% e0cekla&sqhsan, su\ de\ th|= pi/stei e3sthkaj. Mh\ u9yhlofro/nei, a)lla_ fobou=: Well now, they were broken off because of unbelief, but you stand by faith. Do not be high-minded, but be fearful.
Rom 11:21 ei0 ga_r o9 qeo\j tw~n kata_ fu/sin kla&dwn ou0k e0fei/sato, mh/pwj ou0de/ sou {RP P1904: fei/setai} [TR: fei/shtai]. For if God did not spare the natural branches, maybe he will not spare you either. fei/setai, he will spare (future indicative), RP P1904 F1859=12/12 vs. fei/shtai, he may spare (aorist subjunctive), TR F1859=0/12.
Rom 11:22 871Ide ou]n xrhsto/thta kai\ a)potomi/an qeou=: e0pi\ me\n tou\j peso/ntaj, a)potomi/an: e0pi\ de/ se, xrhsto/thta, e0a_n e0pimei/nh|j th|= xrhsto/thti: e0pei\ kai\ su\ e0kkoph/sh|. So see the kindness and severity of God: severity towards those who have fallen, but kindness to you, if you remain in the kindness, otherwise you will also be cut off.
Rom 11:23 Kai\ e0kei=noi de/, e0a_n mh\ e0pimei/nwsin th|= a)pisti/a%, e0gkentrisqh/sontai: dunato\j {RP P1904: ga_r o9 qeo/j e0stin} [TR: ga&r e0stin o9 qeo\j] pa&lin e0gkentri/sai au0tou/j. And they too, if they do not remain in unbelief, will be grafted in. For God is able to graft them in again. o9 qeo/j e0sti¨n©, God + is, RP P1904 F1859=4/12 (Scrivener's ahkl) vs. e0sti¨n© o9 qeo\j, is + God (not interrogative), TR F1859=8/12 (Scrivener's bcdfgmno). A disparity with RP, R=5:9.

they ← those.
Rom 11:24 Ei0 ga_r su\ e0k th=j kata_ fu/sin e0ceko/phj a)grielai/ou, kai\ para_ fu/sin e0nekentri/sqhj ei0j kallie/laion, po/sw% ma~llon ou[toi, oi9 kata_ fu/sin, e0gkentrisqh/sontai th|= i0di/a% e0lai/a%; For if you were cut out from the naturally wild olive and were unnaturally grafted in to the fine olive, how much more can these, the natural branches, be grafted into their own olive tree! We punctuate as an exclamation; RP P1904 TBS-TR as a question.

can ← will, a Hebraism.
Rom 11:25 Ou0 ga_r qe/lw u9ma~j a)gnoei=n, a)delfoi/, to\ musth/rion tou=to, i3na mh\ h]te par' e9autoi=j fro/nimoi, o3ti pw&rwsij a)po\ me/rouj tw%~ 870Israh\l ge/gonen, a!xri ou[ to\ plh/rwma tw~n e0qnw~n ei0se/lqh|: For I do not want you to be ignorant, brothers, of this mystery, so that you are not clever in your own estimation: that hardness in part has taken place with Israel, and will remain until the fulness of the Gentiles has come in.
Rom 11:26 kai\ ou3twj pa~j 870Israh\l swqh/setai: kaqw_j ge/graptai, 873Hcei e0k Siw_n o9 r(uo/menoj, kai\ a)postre/yei a)sebei/aj a)po\ 870Iakw&b: And in this way all Israel will be saved, as it stands written,

“The deliverer will come out of Zion

And will turn ungodliness away from Jacob,

Isa 59:20.

ungodliness ← ungodlinesses.
Rom 11:27 kai\ au3th au0toi=j h9 par' e0mou= diaqh/kh, o3tan a)fe/lwmai ta_j a(marti/aj au0tw~n.

And this is my covenant with them

When I take away their sins.”

Isa 27:9, Isa 59:21.
Rom 11:28 Kata_ me\n to\ eu0agge/lion, e0xqroi\ di' u9ma~j: kata_ de\ th\n e0klogh/n, a)gaphtoi\ dia_ tou\j pate/raj. Now in relation to the gospel they are hostile for your sake, but in relation to the choice they are beloved for the sake of the fathers.
Rom 11:29 870Ametame/lhta ga_r ta_ xari/smata kai\ h9 klh=sij tou= qeou=. For the gracious gifts and the calling of God are irrevocable.
Rom 11:30 873Wsper ga_r kai\ u9mei=j pote\ h0peiqh/sate tw%~ qew%~, nu=n de\ h0leh/qhte th|= tou/twn a)peiqei/a%: For just as you once did not believe God, but now have received mercy in their unbelief, you once ← you also once.

their ← of these.
Rom 11:31 ou3twj kai\ ou[toi nu=n h0pei/qhsan, tw%~ {RP P1904 S1550 S1894: u9mete/rw%} [E1624: h9mete/rw%] e0le/ei i3na kai\ au0toi\ e0lehqw~sin: so also have these not believed either, in the mercy shown to {RP P1904 S1550 S1894: you} [E1624: us], in order that they too may receive mercy. u9mete/rw%, to your (mercy), RP P1904 S1550 S1894 F1859=12/13 (incl. c(tacite)) vs. h9mete/rw%, to our (mercy), E1624 F1859=1/13 (Scrivener's m*).
Rom 11:32 sune/kleisen ga_r o9 qeo\j tou\j pa&ntaj ei0j a)pei/qeian, i3na tou\j pa&ntaj e0leh/sh|. For God has shut everyone up in unbelief in order that he may show everyone mercy.
Rom 11:33 87]W ba&qoj plou/tou kai\ sofi/aj kai\ gnw&sewj qeou=. 879Wj a)necereu/nhta ta_ kri/mata au0tou=, kai\ a)necixni/astoi ai9 o9doi\ au0tou=. O depth of God's riches and wisdom and knowledge, how unsearchable his judgments are and untraceable his ways are! riches and: AV differs somewhat, (riches ... of).
Rom 11:34 Ti/j ga_r e1gnw nou=n kuri/ou; 872H ti/j su/mbouloj au0tou= e0ge/neto;

For who has known the mind of the Lord?

Or who has been his counsellor?

Isa 40:13.
Rom 11:35 872H ti/j proe/dwken au0tw%~, kai\ a)ntapodoqh/setai au0tw%~;

Or who has given him anything beforehand,

And it will be repaid to him?

Job 41:3MT (Job 41:11AV).

it will be repaid to him: or, he will be repaid by him.
Rom 11:36 873Oti e0c au0tou= kai\ di' au0tou= kai\ ei0j au0to\n ta_ pa&nta: au0tw%~ h9 do/ca ei0j tou\j ai0w~naj. 870Amh/n. For all things are from him and through him and destined for him. To him be glory throughout the ages. Amen.
Rom 12:1 Parakalw~ ou]n u9ma~j, a)delfoi/, dia_ tw~n oi0ktirmw~n tou= qeou=, parasth=sai ta_ sw&mata u9mw~n qusi/an zw~san, a(gi/an, eu0a&reston tw%~ qew%~, th\n logikh\n latrei/an u9mw~n, So I exhort you, brothers, being moved by the mercies of God, to present your bodies as a living sacrifice, a holy one, pleasing to God, as your rational service,
Rom 12:2 kai\ mh\ {RP-text P1904: susxhmati/zesqai} [RP-marg TR: susxhmati/zesqe] tw%~ ai0w~ni tou/tw%, a)lla_ {RP-text P1904: metamorfou=sqai} [RP-marg TR: metamorfou=sqe] th|= a)nakainw&sei tou= noo\j u9mw~n, ei0j to\ dokima&zein u9ma~j ti/ to\ qe/lhma tou= qeou= to\ a)gaqo\n kai\ eu0a&reston kai\ te/leion. and {RP-text P1904: not to} [RP-marg TR: do not] be conformed to this age, but {RP-text P1904: to} [RP-marg TR: - ] be transformed by the renewal of your mind, in order to determine what the will of God is, what is good and pleasing and perfect. susxhmati/zesqai, (not) to be conformed, RP-text P1904 F1859=3/13 (Scrivener's gkn) vs. susxhmati/zesqe, (do not) be conformed, RP-marg TR F1859=9/13 (Scrivener's abcd**fhlmo) vs. another reading, F1859=1/13 (Scrivener's d*). A disparity (#1) with RP-text, R=4:110.

metamorfou=sqai, (but) to be transformed, RP-text P1904 F1859=3/12 (Scrivener's cgk + o*?) vs. metamorfou=sqe, (but) be transformed, RP-marg TR F1859=9/12 (Scrivener's abdfhlmno**). Scrivener's o* is excluded as it is doubtful. A disparity (#2) with RP-text, R=4:10.
Rom 12:3 Le/gw ga&r, dia_ th=j xa&ritoj th=j doqei/shj moi, panti\ tw%~ o1nti e0n u9mi=n, mh\ u9perfronei=n par' o4 dei= fronei=n, a)lla_ fronei=n ei0j to\ swfronei=n, e9ka&stw% w(j o9 qeo\j e0me/risen me/tron pi/stewj. For by the grace which has been given to me, I am telling everyone among you not to be high-minded above how you should be minded, but be minded to be sober-minded, as God has apportioned a measure of faith to each one. high-minded (etc.): although this verse may not sound very elegant in English, it is close to the Greek, and is perhaps a play on words: u9perfronei=n ... fronei=n ... fronei=n ... swfronei=n.
Rom 12:4 Kaqa&per ga_r e0n e9ni\ sw&mati me/lh polla_ e1xomen, ta_ de\ me/lh pa&nta ou0 th\n au0th\n e1xei pra~cin: For as we have many members in one body, but not all members have the same function,
Rom 12:5 ou3twj oi9 polloi\ e4n sw~ma& e0smen e0n xristw%~, o9 de\ kaq' ei[j a)llh/lwn me/lh. so, being many, we are one body in Christ, but individually members of each other.
Rom 12:6 871Exontej de\ xari/smata kata_ th\n xa&rin th\n doqei=san h9mi=n dia&fora, ei1te profhtei/an, kata_ th\n a)nalogi/an th=j pi/stewj: And we have different gracious gifts according to the grace given to us, whether prophecy, according to the proportion of our faith,
Rom 12:7 ei1te diakoni/an, e0n th|= diakoni/a%: ei1te o9 dida&skwn, e0n th|= didaskali/a%: whether a ministry, in the ministry, or whether as a teacher, in education,
Rom 12:8 ei1te o9 parakalw~n, e0n th|= paraklh/sei: o9 metadidou/j, e0n a(plo/thti: o9 proi+sta&menoj, e0n spoudh|=: o9 e0lew~n, e0n i9laro/thti. or whether as one who encourages, with encouragement; a sharer, with generosity, one who presides, with diligence; one who shows mercy, with cheerfulness.
Rom 12:9 879H a)ga&ph a)nupo/kritoj. 870Apostugou=ntej to\ ponhro/n, kollw&menoi tw%~ a)gaqw%~. Love is unpretentious. Let us abhor evil, clinging to goodness,
Rom 12:10 Th|= filadelfi/a% ei0j a)llh/louj filo/storgoi: th|= timh|= a)llh/louj prohgou/menoi: showing tender affection to each other in brotherly love, guiding each other with honour, guiding: AV differs, to modern ears at least, (preferring).
Rom 12:11 th|= spoudh|= mh\ o0knhroi/: tw%~ pneu/mati ze/ontej: tw%~ {RP P1904 E1624 S1894: kuri/w%} [S1550: kairw%~] douleu/ontej: with diligence, not being slack, being fervent in the spirit, serving the {RP P1904 E1624 S1894: Lord} [S1550: season], kuri/w%, Lord, RP P1904 E1624 S1894 F1859=12/12 vs. kairw%~, time, season, S1550 F1859=0/12.
Rom 12:12 th|= e0lpi/di xai/rontej: th|= qli/yei u9pome/nontej: th|= proseuxh|= proskarterou=ntej: rejoicing in hope, being patient in tribulation, persevering in prayer,
Rom 12:13 tai=j xrei/aij tw~n a(gi/wn koinwnou=ntej: th\n filoceni/an diw&kontej. contributing to the needs of the saints: pursuing hospitality. saints: see Matt 27:52.
Rom 12:14 Eu0logei=te tou\j diw&kontaj u9ma~j: eu0logei=te, kai\ mh\ katara~sqe. Bless those who persecute you. Bless and do not curse.
Rom 12:15 Xai/rein meta_ xairo/ntwn, kai\ klai/ein meta_ klaio/ntwn. Rejoice with those who are rejoicing, and weep with those who are weeping.
Rom 12:16 To\ au0to\ ei0j a)llh/louj fronou=ntej. Mh\ ta_ u9yhla_ fronou=ntej, a)lla_ toi=j tapeinoi=j sunapago/menoi. Mh\ gi/nesqe fro/nimoi par' e9autoi=j. Be of the same mind towards each other. Do not be high-minded, but sympathize with those who are low-ranking. Do not become wise-minded in your own estimation. Prov 3:7.

wise-minded ← (right-, prudent-) minded. Compare the play on words in Rom 12:3.

your own estimationyourselves.
Rom 12:17 Mhdeni\ kako\n a)nti\ kakou= a)podido/ntej. Pronoou/menoi kala_ e0nw&pion pa&ntwn a)nqrw&pwn. Let no-one render evil for evil. Have a predisposition for good things in the presence of all men. Prov 3:4 (allusion).

let no-one render: imperatival use of the participle.
Rom 12:18 Ei0 dunato/n, to\ e0c u9mw~n, meta_ pa&ntwn a)nqrw&pwn ei0rhneu/ontej. If it is possible, as much as you can, be peaceable with all men. as much as you canwhat (is) out of you.
Rom 12:19 Mh\ e9autou\j e0kdikou=ntej, a)gaphtoi/, a)lla_ do/te to/pon th|= o0rgh|=: ge/graptai ga&r, 870Emoi\ e0kdi/khsij, e0gw_ a)ntapodw&sw, le/gei ku/rioj. Do not take revenge on each other, beloved, but leave room for anger, for it stands written, “Vengeance is mine. I will repay”, says the Lord. Deut 32:35. See also Prov 20:22, Prov 24:29, Prov 25:22.

leave ← give.

anger: i.e. God's anger, as noted by [CB], [MG].
Rom 12:20 870Ea_n ou]n peina%~ o9 e0xqro/j sou, yw&mize au0to/n: e0a_n diya%~, po/tize au0to/n: tou=to ga_r poiw~n, a!nqrakaj puro\j swreu/seij e0pi\ th\n kefalh\n au0tou=.

“So if your enemy is hungry,

Feed him.

If he is thirsty,

Give him a drink.

For by doing this

You will heap fiery coals on his head.”

Prov 25:21, Prov 25:22.

by doing: gerundial use of the participle.

fiery coals ← coals of fire, a Hebraic genitive.
Rom 12:21 Mh\ nikw~ u9po\ tou= kakou=, a)lla_ ni/ka e0n tw%~ a)gaqw%~ to\ kako/n. Do not be conquered by evil, but conquer evil with goodness.
Rom 13:1 Pa~sa yuxh\ e0cousi/aij u9perexou/saij u9potasse/sqw: ou0 ga&r e0stin e0cousi/a ei0 mh\ {RP P1904: u9po\} [TR: a)po\] qeou=, ai9 de\ ou]sai e0cousi/ai u9po\ tou= qeou= tetagme/nai ei0si/n. Let every person be subject to supreme authorities. For there is no authority {RP P1904: unless appointed by} [TR: except from] God, and the existing authorities have been appointed by God, u9po\, by (the usual agent of the passive), RP P1904 F1859=12/12 vs. a)po\, by, or an exceptional agent of the passive, TR F1859=0/12.

person ← soul.

Refuting the universal application of Romans 13:1-5 to civil authorities are e.g. Acts 5:29, Rev 16:2 (obey the beast?), and WW2 history. The supreme authorities are the apostles, and their dispensation of authority covers the Acts period up to Acts 28:28. The apostles are appointed by God and have tremendous authority, over the sick, over the dishonest, over a magician (Elymas) etc. After that we ↴
Rom 13:2 873Wste o9 a)ntitasso/menoj th|= e0cousi/a%, th|= tou= qeou= diatagh|= a)nqe/sthken: oi9 de\ a)nqesthko/tej e9autoi=j kri/ma lh/yontai. so that he who opposes authority is resisting God's ordinance, and those who resist will bring judgment on themselves. ↳ have the present Gentile dispensation expounded primarily in Ephesians and Colossians, in which the injunctions of Romans 13:1-5 are not applicable, and Paul rather appeals, without a rod, to his readers to live a godly life. Compare Heb 13:7. See The Powers That Be by Otis Q Sellers.

on ← to.
Rom 13:3 Oi9 ga_r a!rxontej ou0k ei0si\n fo/boj tw~n a)gaqw~n e1rgwn, a)lla_ tw~n kakw~n. Qe/leij de\ mh\ fobei=sqai th\n e0cousi/an; To\ a)gaqo\n poi/ei, kai\ e3ceij e1painon e0c au0th=j: For rulers are not a terror to good works, but to bad ones. Now do you wish not to fear authority? Do what is good and you will have commendation for it, for ← from.
Rom 13:4 qeou= ga_r dia&kono/j e0sti/n soi ei0j to\ a)gaqo/n. 870Ea_n de\ to\ kako\n poih|=j, fobou=: ou0 ga_r ei0kh|= th\n ma&xairan forei=: qeou= ga_r dia&kono/j e0stin, {RP TR: e1kdikoj ei0j o0rgh\n} [P1904: ei0j o0rgh\n e1kdikoj] tw%~ to\ kako\n pra&ssonti. for it is an instrument of God which applies to you to good purpose. But if you do what is wrong, then fear, for it does not bear the sword for nothing, for it is an instrument of God {RP TR: , an avenger in wrath} [P1904: for wrath – an avenger] on him who does wrong. e1kdikoj ei0j o0rgh\n, an avenger + for / in wrath, RP TR F1859=6/12 (Scrivener's adghlm) vs. ei0j o0rgh\n e1kdikoj, for / in wrath + an avenger, P1904 F1859=6/12 (Scrivener's bcfkno). Nearly a disparity with RP, R=7:7.

Punctuation: either our RP TR English or our English for P1904 is possible for both variants, our P1904 reading requiring moving RP's comma from after e0stin to after o0rgh\n.

instrument (2x)servant.
Rom 13:5 Dio\ a)na&gkh {RP P1904 S1550 S1894: u9pota&ssesqai} [E1624: prota&ssesqai], ou0 mo/non dia_ th\n o0rgh/n, a)lla_ kai\ dia_ th\n sunei/dhsin. So it is necessary to be {RP P1904 S1550 S1894: subject} [E1624: appointed beforehand] not only on account of the wrath, but also on account of one's conscience. u9pota&ssesqai, to be subject, RP P1904 S1550 S1894 F1859=11/12 vs. prota&ssesqai, to be appointed beforehand, E1624 F1859=1/12 (Scrivener's m).

it is necessary ← (there is) necessity.
Rom 13:6 Dia_ tou=to ga_r kai\ fo/rouj telei=te: leitourgoi\ ga_r qeou= ei0sin, ei0j au0to\ tou=to proskarterou=ntej. So in view of this, pay your taxes also. For they are God's ministers persevering with this very thing. this very thing: i.e. being God's ministers, we presume.
Rom 13:7 870Apo/dote ou]n pa~sin ta_j o0feila&j: tw%~ to\n fo/ron to\n fo/ron: tw%~ to\ te/loj to\ te/loj: tw%~ to\n fo/bon to\n fo/bon: tw%~ th\n timh\n th\n timh/n. So pay to everyone what is due – tax to whom tax is due, levies to whom levies are due, fear to whom fear is due, honour to whom honour is due. what is due ← the debts.
Rom 13:8 Mhdeni\ mhde\n o0fei/lete, ei0 mh\ to\ a)gapa%~n a)llh/louj: o9 ga_r a)gapw~n to\n e3teron, no/mon peplh/rwken. Don't owe anyone anything except to love one another, for he who loves another has fulfilled the law.
Rom 13:9 To\ ga&r, Ou0 moixeu/seij, ou0 foneu/seij, ou0 kle/yeij, {RP-text P1904: - } [RP-marg TR: ou0 yeudomarturh/seij,] ou0k e0piqumh/seij, kai\ ei1 tij e9te/ra e0ntolh/, e0n tou/tw% tw%~ lo/gw% a)nakefalaiou=tai, e0n tw%~, 870Agaph/seij to\n plhsi/on sou w(j {RP P1904: seauto/n} [TR: e9auto/n]. For the injunctions are, “You shall not commit adultery. You shall not commit murder. You shall not steal. {RP-text P1904: - } [RP-marg TR: You shall not give false testimony.] You shall not covet.” And if there is any other commandment, it is summed up in this formula, “You shall love your neighbour as yourself.” ou0 yeudomarturh/seij, you shall not give false witness: absent in RP-text P1904 F1859=3/12 (Scrivener's cgl) vs. present in RP-marg TR F1859=9/12 (Scrivener's adfhkmno). A disparity (#1) with RP-text, R=4:10. AV differs textually.

seauto/n, yourself (classical form), RP P1904 F1859=6/13 (Scrivener's bcdg*ho, though g* reads sauto/n) vs. e9auto/n, yourself (non-classical third person pronoun for second), TR F1859=7/13 (Scrivener's afg**klmn). A weak disparity (#2) with RP, R=7:8.

Ex 20:13-15, {RP: - } [RP-marg TR: Ex 20:16,] Ex 20:17, Lev 19:18, Deut 5:17-19 {RP: - } [RP-marg TR: , Deut 5:20].
Rom 13:10 879H a)ga&ph tw%~ plhsi/on kako\n ou0k e0rga&zetai: plh/rwma ou]n no/mou h9 a)ga&ph. Love does not inflict harm on one's neighbour. Therefore, love is the fulness of the law.
Rom 13:11 Kai\ tou=to, ei0do/tej to\n kairo/n, o3ti w#ra h9ma~j h1dh e0c u3pnou e0gerqh=nai: nu=n ga_r e0ggu/teron h9mw~n h9 swthri/a h2 o3te e0pisteu/samen. And there is this, while we know the time, that the hour is already here for us to be roused from sleep. For our salvation is now nearer than when we believed. while we know: temporal use of the participle.
Rom 13:12 879H nu\c proe/koyen, h9 de\ h9me/ra h1ggiken: a)poqw&meqa ou]n ta_ e1rga tou= sko/touj, kai\ e0ndusw&meqa ta_ o3pla tou= fwto/j. The night is advanced; the day has drawn near. So let us put away the works of darkness and put on the armour of light.
Rom 13:13 879Wj e0n h9me/ra%, eu0sxhmo/nwj peripath/swmen, mh\ kw&moij kai\ me/qaij, mh\ koi/taij kai\ a)selgei/aij, mh\ e1ridi kai\ zh/lw%. Let us walk decently as in the day, not with orgies and in drunkenness, not in promiscuity and licentiousness, not in strife and jealousy, promiscuity and licentiousness ← promiscuities and licentiousnesses.
Rom 13:14 870All' e0ndu/sasqe to\n ku/rion 870Ihsou=n xristo/n, kai\ th=j sarko\j pro/noian mh\ poiei=sqe, ei0j e0piqumi/aj. but put on the Lord Jesus Christ, and do not indulge in the predisposition of the flesh in its desires.
Rom 14:1 To\n de\ a)sqenou=nta th|= pi/stei proslamba&nesqe, mh\ ei0j diakri/seij dialogismw~n. Receive him who is weak in faith, but not by getting involved in arbitrating in arguments. arbitrating in arguments ← arbitrations of arguments.
Rom 14:2 874Oj me\n pisteu/ei fagei=n pa&nta, o9 de\ a)sqenw~n la&xana e0sqi/ei. One person believes in eating everything, another who is weak eats vegetables.
Rom 14:3 879O e0sqi/wn to\n mh\ e0sqi/onta mh\ e0couqenei/tw, kai\ o9 mh\ e0sqi/wn to\n e0sqi/onta mh\ krine/tw: o9 qeo\j ga_r au0to\n prosela&beto. Let not him who eats something despise him who does not eat it, nor he who does not eat something judge him who does eat it. For God has accepted him.
Rom 14:4 Su\ ti/j ei] o9 kri/nwn a)llo/trion oi0ke/thn; Tw%~ i0di/w% kuri/w% sth/kei h2 pi/ptei. Staqh/setai de/: dunato\j ga&r e0stin o9 qeo\j sth=sai au0to/n. Who are you to judge another person's servant? He stands or falls serving his own master. But he will be upheld, for God is able to uphold him. to judge ← the (one) judging.
Rom 14:5 874Oj me\n kri/nei h9me/ran par' h9me/ran, o4j de\ kri/nei pa~san h9me/ran. 873Ekastoj e0n tw%~ i0di/w% noi+\ plhroforei/sqw. One person judges one day against another, while another judges each day. Let each one be completely sure in his own mind.
Rom 14:6 879O fronw~n th\n h9me/ran, kuri/w% fronei=: kai\ o9 mh\ fronw~n th\n h9me/ran, kuri/w% ou0 fronei=. {RP P1904: Kai\ o9} [TR: 879O] e0sqi/wn kuri/w% e0sqi/ei, eu0xaristei= ga_r tw%~ qew%~: kai\ o9 mh\ e0sqi/wn kuri/w% ou0k e0sqi/ei, kai\ eu0xaristei= tw%~ qew%~. He who considers the day considers it to the honour of the Lord, and he who ignores the day ignores it to the honour of the Lord. {RP P1904: And he} [TR: He] who eats something, eats it to the honour of the Lord, for he gives thanks to God. And he who refrains from eating something refrains from eating it also to the honour of the Lord, and gives God thanks. kai\, and: present in RP P1904 F1859=12/12 vs. absent in TR F1859=0/12.

refrains from eating (2x)does not eat.
Rom 14:7 Ou0dei\j ga_r h9mw~n e9autw%~ zh|=, kai\ ou0dei\j e9autw%~ a)poqnh|/skei. For none of us lives for himself, and no-one dies for himself.
Rom 14:8 870Ea&n te ga_r zw~men, tw%~ kuri/w% zw~men: e0a&n te a)poqnh|/skwmen, tw%~ kuri/w% a)poqnh|/skomen: e0a&n te ou]n zw~men, e0a&n te a)poqnh|/skwmen, tou= kuri/ou e0sme/n. For if we live, we live to the Lord, or if we die, we die to the Lord. So whether we live or whether we die, we are the Lord's.
Rom 14:9 Ei0j tou=to ga_r xristo\j kai\ a)pe/qanen kai\ a)ne/sth kai\ {RP P1904: e1zhsen} [TR: a)ne/zhsen], i3na kai\ nekrw~n kai\ zw&ntwn kurieu/sh|. For it is for this reason that Christ both died and rose and {RP P1904: came to life} [TR: came back to life]: in order that he might be Lord of both the dead and the living. e1zhsen, he came to life, RP P1904 F1859=12/12 vs. a)ne/zhsen, he came back to life, TR F1859=0/12.
Rom 14:10 Su\ de\ ti/ kri/neij to\n a)delfo/n sou; 872H kai\ su\ ti/ e0couqenei=j to\n a)delfo/n sou; Pa&ntej ga_r parasthso/meqa tw%~ bh/mati tou= xristou=. And why do you judge your brother? Or again, why do you despise your brother? For we will all stand at Christ's court. Christ's court: compare 2 Cor 5:10. NA26's God's court has no support from F1859.
Rom 14:11 Ge/graptai ga&r, Zw~ e0gw&, le/gei ku/rioj: o3ti e0moi\ ka&myei pa~n go/nu, kai\ pa~sa glw~ssa e0comologh/setai tw%~ qew%~. For it stands written,

“ ‘As I live’, says the Lord,

‘To me every knee shall bow,

And every tongue will confess to God.’ ”

Isa 45:23.
Rom 14:12 871Ara ou]n e3kastoj h9mw~n peri\ e9autou= lo/gon dw&sei tw%~ qew%~. So then, each of us will give an account of himself to God.
Rom 14:13 Mhke/ti ou]n a)llh/louj kri/nwmen: a)lla_ tou=to kri/nate ma~llon, to\ mh\ tiqe/nai pro/skomma tw%~ a)delfw%~ h2 ska&ndalon. So let us no longer judge each other, but judge this rather, not to put a stumbling block or a cause of offence in your brother's way. in your brother's way ← to the brother.
Rom 14:14 Oi]da kai\ pe/peismai e0n kuri/w% 870Ihsou=, o3ti ou0de\n koino\n di' {RP P1904: au0tou=} [TR: e9autou=]: ei0 mh\ tw%~ logizome/nw% ti koino\n ei]nai, e0kei/nw% koino/n. I know and have been persuaded by the Lord Jesus that nothing is profane of itself, except that to anyone who considers something to be profane, to him it is profane. au0tou=, of it (but standing for the reflexive pronoun), RP P1904 F1859=10/12 vs. e9autou=, of itself, TR F1859=2/12 (Scrivener's dm).

him ← that (person).
Rom 14:15 Ei0 de\ dia_ brw~ma o9 a)delfo/j sou lupei=tai, ou0ke/ti kata_ a)ga&phn peripatei=j. Mh\ tw%~ brw&mati/ sou e0kei=non a)po/llue, u9pe\r ou[ xristo\j a)pe/qanen. And if your brother grieves on account of food, you no longer walk lovingly. Do not lose him for whom Christ died by your food. him ← that (person).
Rom 14:16 Mh\ blasfhmei/sqw ou]n u9mw~n to\ a)gaqo/n: So do not let your good behaviour be slandered, slandered ← blasphemed.
Rom 14:17 ou0 ga&r e0stin h9 basilei/a tou= qeou= brw~sij kai\ po/sij, a)lla_ dikaiosu/nh kai\ ei0rh/nh kai\ xara_ e0n pneu/mati a(gi/w%. for the kingdom of God is not food and drink, but righteousness and peace and joy by holy spirit. by: or, in.
Rom 14:18 879O ga_r e0n tou/toij douleu/wn tw%~ xristw%~ eu0a&restoj tw%~ qew%~, kai\ do/kimoj toi=j a)nqrw&poij. For he who serves Christ in these matters is pleasing to God, and approved of by men.
Rom 14:19 871Ara ou]n ta_ th=j ei0rh/nhj diw&kwmen, kai\ ta_ th=j oi0kodomh=j th=j ei0j a)llh/louj. So then, let us pursue the things that pertain to peace and to each other's edification.
Rom 14:20 Mh\ e3neken brw&matoj kata&lue to\ e1rgon tou= qeou=. Pa&nta me\n kaqara&, a)lla_ kako\n tw%~ a)nqrw&pw% tw%~ dia_ prosko/mmatoj e0sqi/onti. Do not undo the work for God on account of food. All things are clean, but it is wrong for the man who eats with offence to do so. work for God ← work of God, objective genitive.
Rom 14:21 Kalo\n to\ mh\ fagei=n kre/a, mhde\ piei=n oi]non, mhde\ e0n w%{ o9 a)delfo/j sou prosko/ptei h2 skandali/zetai h2 a)sqenei=. It is good not to eat meat or drink wine or to consume anything at which your brother stumbles or is offended or falters. falters ← is weak.
Rom 14:22 Su\ pi/stin e1xeij; Kata_ {RP P1904: seauto\n} [TR: sauto\n] e1xe e0nw&pion tou= qeou=. Maka&rioj o9 mh\ kri/nwn e9auto\n e0n w%{ dokima&zei. Do you have faith? Have it as your own in God's sight. Blessed is he who does not judge himself in what he approves of. seauto\n, your own (1), RP P1904 F1859=6/12 (Scrivener's cgklno) vs. sauto\n, your own (2), TR F1859=6/12 (Scrivener's abdfhm). Nearly a disparity with RP, R=7:7.

judge: AV differs somewhat, (condemneth).
Rom 14:23 879O de\ diakrino/menoj, e0a_n fa&gh|, katake/kritai, o3ti ou0k e0k pi/stewj: pa~n de\ o4 ou0k e0k pi/stewj, a(marti/a e0sti/n. But he who is in two minds stands condemned if he eats like that, because it is not based on faith. Indeed everything that is not based on faith is a sin. stands condemned ← has been condemned. Compare our it stands written for ge/graptai.
Rom 14:24 {RP P1904: Tw%~ de\ duname/nw% u9ma~j sthri/cai kata_ to\ eu0agge/lio/n mou kai\ to\ kh/rugma 870Ihsou= xristou=, kata_ a)poka&luyin musthri/ou xro/noij ai0wni/oij sesighme/nou,} [TR: - ] {RP P1904: To him who is able to establish you according to my gospel and the proclaiming of Jesus Christ by revelation of a mystery, kept silent in past durations of the ages,} [TR: - ] ¶ Verse division: in TR, Rom 14:24-26 are at Rom 16:25-27.

Whole verse: present here in RP P1904 F1859=12/12 vs. present in Rom 16:25 in TR F1859=0/12. It is not clear to us whether f** contains the verses at Rom 16:25, but f** margin supports f*. See Rom 16:25-27 for textual variations in the verses. AV differs textually.

{RP P1904: in past durations of the ages ← in age-abiding times.}
Rom 14:25 {RP P1904: fanerwqe/ntoj de\ nu=n, dia& te grafw~n profhtikw~n, kat' e0pitagh\n tou= ai0wni/ou qeou=, ei0j u9pakoh\n pi/stewj ei0j pa&nta ta_ e1qnh gnwrisqe/ntoj,} [TR: - ] {RP P1904: but which is now made manifest, through prophetic scriptures on command of age-abiding God, for obedience to faith, having been made known to all the nations,} [TR: - ] ¶ Verse division: see Rom 14:24.

to ← of.
Rom 14:26 {RP P1904: mo/nw% sofw%~ qew%~, dia_ 870Ihsou= xristou=, w%{ h9 do/ca ei0j tou\j ai0w~naj. 870Amh/n.} [TR: - ] {RP P1904: to God the only wise one, through Jesus Christ, to him be glory throughout the ages. Amen.} [TR: - ] ¶ Verse division: see Rom 14:24.

{RP P1904: him ← whom}.
Rom 15:1 870Ofei/lomen de\ h9mei=j oi9 dunatoi\ ta_ a)sqenh/mata tw~n a)duna&twn basta&zein, kai\ mh\ e9autoi=j a)re/skein. Now we who are able should bear the weaknesses of those who are unable to, and should not please ourselves.
Rom 15:2 873Ekastoj {RP P1904: - } [TR: ga_r] h9mw~n tw%~ plhsi/on a)reske/tw ei0j to\ a)gaqo\n pro\j oi0kodomh/n. {RP P1904: Let} [TR: For let] each one of us please his neighbour in what is right for edification. ga_r, for: absent in RP P1904 F1859=12/12 vs. present in TR F1859=0/12.
Rom 15:3 Kai\ ga_r o9 xristo\j ou0x e9autw%~ h1resen, a)lla&, kaqw_j ge/graptai, Oi9 o0neidismoi\ tw~n o0neidizo/ntwn se e0pe/peson e0p' e0me/. For indeed, Christ did not please himself, but as it stands written, “The reproaches of those who reproach you have fallen on me.” Ps 69:10MT (Ps 69:9AV).
Rom 15:4 873Osa ga_r proegra&fh, ei0j th\n h9mete/ran didaskali/an proegra&fh, i3na dia_ th=j u9pomonh=j kai\ {RP: dia_} [P1904 TR: - ] th=j paraklh/sewj tw~n grafw~n th\n e0lpi/da e1xwmen. For all the things which were written beforehand were written for our instruction, in order that we might have hope through patience and {RP: through} [P1904 TR: - ] the encouragement of the scriptures. dia_, through: present in RP F1859=5/12 (Scrivener's bdfgn) vs. absent in P1904 TR F1859=7/12 (Scrivener's achklmo). A disparity with RP, R=5:9.

all ← as many as.
Rom 15:5 879O de\ qeo\j th=j u9pomonh=j kai\ th=j paraklh/sewj dw%&h u9mi=n to\ au0to\ fronei=n e0n a)llh/loij kata_ xristo\n 870Ihsou=n: May the God of patience and encouragement give you the same mindset among each other, in accordance with Christ Jesus,
Rom 15:6 i3na o9moqumado\n e0n e9ni\ sto/mati doca&zhte to\n qeo\n kai\ pate/ra tou= kuri/ou h9mw~n 870Ihsou= xristou=. so that you glorify the God and father of our Lord Jesus Christ in unanimity and in unison. in unison ← with one mouth.
Rom 15:7 Dio\ proslamba&nesqe a)llh/louj, kaqw_j kai\ o9 xristo\j prosela&beto {RP-text P1904: u9ma~j} [RP-marg TR: h9ma~j], ei0j do/can qeou=. On this account, receive each other as Christ also received {RP-text P1904: you} [RP-marg TR: us], with a view to God's glory. u9ma~j, you, RP-text P1904 F1859=7/13 (Scrivener's bcgl**mno) vs. h9ma~j, us, RP-marg TR F1859=6/13 (Scrivener's adfhkl*). Nearly a disparity with RP-text, R=8:7. AV differs textually.
Rom 15:8 Le/gw de/, {RP P1904: xristo\n 870Ihsou=n} [TR: 870Ihsou=n xristo\n] dia&konon gegenh=sqai peritomh=j u9pe\r a)lhqei/aj qeou=, ei0j to\ bebaiw~sai ta_j e0paggeli/aj tw~n pate/rwn: Now I say that {RP P1904: Christ Jesus} [TR: Jesus Christ] has become a minister of the circumcision for God's truth, to confirm the promises to the fathers, xristo\n 870Ihsou=n, Christ + Jesus, RP P1904 F1859=10/12 vs. 870Ihsou=n xristo\n, Jesus + Christ, TR F1859=2/12 (Scrivener's bo). AV differs textually.

promises to ← promises of, objective genitive.
Rom 15:9 ta_ de\ e1qnh u9pe\r e0le/ouj doca&sai to\n qeo/n, kaqw_j ge/graptai, Dia_ tou=to e0comologh/somai/ soi e0n e1qnesin, {RP TR: - } [P1904: ku/rie,] kai\ tw%~ o0no/mati/ sou yalw~. and for the Gentiles to glorify God for his mercy, as it stands written,

“On account of this I will confess you among the Gentiles, {RP TR: - } [P1904: O Lord,]

And I will sing praises to your name.”

ku/rie, O Lord: absent in RP TR F1859=10/12 vs. present in P1904 F1859=2/12 (Scrivener's ch).

2 Sam 22:50, Ps 18:50MT (Ps 18:49AV).
Rom 15:10 Kai\ pa&lin le/gei, Eu0fra&nqhte, e1qnh, meta_ tou= laou= au0tou=. And again he says,

“Rejoice, you Gentiles,

With his people.”

Deut 32:43.
Rom 15:11 Kai\ pa&lin, Ai0nei=te to\n ku/rion pa&nta ta_ e1qnh, kai/, 870Epaine/sate au0to\n pa&ntej oi9 laoi/. And again,

“Praise the Lord, all you Gentiles”


“Laud him, all you peoples.”

Ps 117:1.
Rom 15:12 Kai\ pa&lin 870Hsai+/aj le/gei, 871Estai h9 r(i/za tou= 870Iessai/, kai\ o9 a)nista&menoj a!rxein e0qnw~n: e0p' au0tw%~ e1qnh e0lpiou=sin. And again, Isaiah says,

“There will be the root of Jesse

And the one who rises to rule over the Gentiles.

In him the Gentiles will hope.”

Isa 11:10.

and: conjoining two descriptions of the same person (Christ).
Rom 15:13 879O de\ qeo\j th=j e0lpi/doj plhrw&sai u9ma~j pa&shj xara~j kai\ ei0rh/nhj e0n tw%~ pisteu/ein, ei0j to\ perisseu/ein u9ma~j e0n th|= e0lpi/di, e0n duna&mei pneu/matoj a(gi/ou. Now may the God of hope fill you with all joy and peace in believing, so that you abound in the hope, by the power of holy spirit.
Rom 15:14 Pe/peismai de/, a)delfoi/ mou, kai\ au0to\j e0gw_ peri\ u9mw~n, o3ti kai\ au0toi\ mestoi/ e0ste a)gaqwsu/nhj, peplhrwme/noi pa&shj gnw&sewj, duna&menoi kai\ {RP: a!llouj} [P1904 TR: a)llh/louj] nouqetei=n. And I am convinced, my brothers, I my very self, concerning you, that you yourselves too are full of goodness, and are filled with all knowledge, and are able also to advise {RP: others} [P1904 TR: each other]. a!llouj, others, RP F1859=11/11 (Scrivener's abcdghklmno + f?) vs. a)llh/louj, each other, P1904 TR F1859=0/11. Scrivener's f is excluded as it is doubtful. A case of collusion between P1904 and TR? AV differs textually.
Rom 15:15 Tolmhro/teron de\ e1graya u9mi=n, a)delfoi/, a)po\ me/rouj, w(j e0panamimnh/skwn u9ma~j, dia_ th\n xa&rin th\n doqei=sa&n moi u9po\ tou= qeou=, Now I have written rather boldly to you, brothers, on occasion, as one reminding you, on account of the grace given to me by God on occasion ← from part, partly; from several (times). The same expression as for a while in Rom 15:24.
Rom 15:16 ei0j to\ ei]nai/ me leitourgo\n 870Ihsou= xristou= ei0j ta_ e1qnh, i9erourgou=nta to\ eu0agge/lion tou= qeou=, i3na ge/nhtai h9 prosfora_ tw~n e0qnw~n eu0pro/sdektoj, h9giasme/nh e0n pneu/mati a(gi/w%. for me to be a minister of Jesus Christ to the Gentiles, sacredly ministering the gospel of God, in order that the Gentiles' offering might be acceptable, sanctified by holy spirit.
Rom 15:17 871Exw ou]n kau/xhsin e0n xristw%~ 870Ihsou= ta_ pro\j {RP P1904: to\n} [TR: - ] qeo/n. So I have exultation in Christ Jesus in respect of matters pertaining to God. to\n, the (God): present in RP P1904 F1859=11/12 vs. absent in TR F1859=1/12 (Scrivener's b).

Christ Jesus: AV differs in word order, Jesus Christ.
Rom 15:18 Ou0 ga_r tolmh/sw lalei=n ti w{n ou0 kateirga&sato xristo\j di' e0mou=, ei0j u9pakoh\n e0qnw~n, lo/gw% kai\ e1rgw%, For I will not dare to speak of anything other than of the things which Christ accomplished through me in the cause of obedience of the Gentiles in word and deed, other than ← which ... not.

obedience of the Gentiles: subjective genitive (the Gentiles obey).
Rom 15:19 e0n duna&mei shmei/wn kai\ tera&twn, e0n duna&mei pneu/matoj qeou=: w#ste me a)po\ 879Ierousalh\m kai\ ku/klw% me/xri tou= 870Illurikou= peplhrwke/nai to\ eu0agge/lion tou= xristou=: by the power of signs and miracles, by the power of God's spirit, so that I have completed the proclamation of the gospel of Christ from Jerusalem and round about as far as Illyricum,
Rom 15:20 ou3twj de\ filotimou/menon eu0aggeli/zesqai, ou0x o3pou w)noma&sqh xristo/j, i3na mh\ e0p' a)llo/trion qeme/lion oi0kodomw~: in this way being particular not to preach the gospel where Christ has been named, so that I do not build on another's foundation,
Rom 15:21 a)lla&, kaqw_j ge/graptai, Oi[j ou0k a)nhgge/lh peri\ au0tou=, o1yontai: kai\ oi4 ou0k a)khko/asin sunh/sousin. but as it stands written,

Those to whom no announcement about him was made

Shall see,

And those who have not heard

Will understand.”

Isa 52:15.

no announcement about him was made ← it has not been announced about him.
Rom 15:22 Dio\ kai\ e0nekopto/mhn ta_ polla_ tou= e0lqei=n pro\j u9ma~j: And this is also why I was prevented in many ways from coming to you, this is also why ← on account of which also.

was prevented ← was being hindered, impeded.
Rom 15:23 nuni\ de\ mhke/ti to/pon e1xwn e0n toi=j kli/masin tou/toij, e0pipoqi/an de\ e1xwn tou= e0lqei=n pro\j u9ma~j a)po\ pollw~n e0tw~n, but now, no longer having an opportunity in these regions, but having had a longing to come to you for many years,
Rom 15:24 w(j e0a_n poreu/wmai ei0j th\n Spani/an, e0leu/somai pro\j u9ma~j: e0lpi/zw ga_r diaporeuo/menoj qea&sasqai u9ma~j, kai\ u9f' u9mw~n propemfqh=nai e0kei=, e0a_n u9mw~n prw~ton a)po\ me/rouj e0mplhsqw~. as soon as I go to Spain, I will come to you. For I hope to see you as I pass through and to be sent on my way there by you, if I may first enjoy your company for a while. enjoy your company ← be satiated.

for a while ← from part, partly. The same expression as on occasion in Rom 15:15. AV differs, (somewhat).
Rom 15:25 Nuni\ de\ poreu/omai ei0j 879Ierousalh/m, diakonw~n toi=j a(gi/oij. But now I am going to Jerusalem to minister to the saints. to minister ← ministering, present participle for classical future participle of purpose.

saints: see Matt 27:52.
Rom 15:26 Eu0do/khsan ga_r Makedoni/a kai\ 870Axai+/a koinwni/an tina_ poih/sasqai ei0j tou\j ptwxou\j tw~n a(gi/wn tw~n e0n 879Ierousalh/m. For Macedonia and Achaea were pleased to make a certain contribution for the poor among the saints in Jerusalem. saints: see Matt 27:52.
Rom 15:27 Eu0do/khsan ga&r, kai\ o0feile/tai au0tw~n ei0sin. Ei0 ga_r toi=j pneumatikoi=j au0tw~n e0koinw&nhsan ta_ e1qnh, o0fei/lousin kai\ e0n toi=j sarkikoi=j leitourgh=sai au0toi=j. For they were pleased and they are their debtors. For if the Gentiles had a share in their spiritual benefits, they conversely have a duty to minister to them in material matters. conversely ← also. The conjunction kai\ often has a sense of reciprocity.

material ← carnal.
Rom 15:28 Tou=to ou]n e0pitele/saj, kai\ sfragisa&menoj au0toi=j to\n karpo\n tou=ton, a)peleu/somai di' u9mw~n ei0j th\n Spani/an. So when I have completed this, and have sealed the transfer of these proceeds to them, I will depart passing through your way for Spain. when I have completed: temporal use of the participle.

sealed: or, assured.

these proceeds ← this fruit.
Rom 15:29 Oi]da de\ o3ti e0rxo/menoj pro\j u9ma~j e0n plhrw&mati eu0logi/aj tou= eu0aggeli/ou tou= xristou= e0leu/somai. And I know that when I come to you, I will come in the fulness of the blessing of the gospel of Christ. when I come: temporal use of the participle.
Rom 15:30 Parakalw~ de\ u9ma~j, a)delfoi/, dia_ tou= kuri/ou h9mw~n 870Ihsou= xristou=, kai\ dia_ th=j a)ga&phj tou= pneu/matoj, sunagwni/sasqai/ moi e0n tai=j proseuxai=j u9pe\r e0mou= pro\j to\n qeo/n: And I encourage you, brothers, through our Lord Jesus Christ, and through the love of the spirit, to jointly strive with me in prayers to God for me,
Rom 15:31 i3na r(usqw~ a)po\ tw~n a)peiqou/ntwn e0n th|= 870Ioudai/a%, kai\ i3na h9 diakoni/a mou h9 ei0j 879Ierousalh\m eu0pro/sdektoj ge/nhtai toi=j a(gi/oij: in order that I may be delivered from those who in Judaea do not believe and that my ministry in Jerusalem may be well-received by the saints, in Jerusalem ← into Jerusalem. Pregnant use.

saints: see Matt 27:52.
Rom 15:32 i3na e0n xara%~ e1lqw pro\j u9ma~j dia_ qelh/matoj qeou=, kai\ sunanapau/swmai u9mi=n. in order that I may come to you with joy through the will of God, and may refresh myself with you.
Rom 15:33 879O de\ qeo\j th=j ei0rh/nhj meta_ pa&ntwn u9mw~n. 870Amh/n. May the God of peace be with you all. Amen.
Rom 16:1 Suni/sthmi de\ u9mi=n Foi/bhn th\n a)delfh\n h9mw~n, ou]san dia&konon th=j e0kklhsi/aj th=j e0n Kegxreai=j: I commend to you Phoebe our sister, who is a minister of the church which is in Cenchrea, Phoebe: AV= Phebe.

church: see Matt 16:18.
Rom 16:2 i3na au0th\n prosde/chsqe e0n kuri/w% a)ci/wj tw~n a(gi/wn, kai\ parasth=te au0th|= e0n w%{ a@n u9mw~n xrh|/zh| pra&gmati: kai\ ga_r au0th\ prosta&tij pollw~n e0genh/qh, kai\ au0tou= e0mou=. so that you welcome her in the Lord, in a way worthy of the saints, and that you stand by her in whatever matter she needs from you, for indeed she has been a patroness to many, including myself. saints: see Matt 27:52.
Rom 16:3 870Aspa&sasqe {RP-text: Pri/skan} [RP-marg P1904 TR: Pri/skillan] kai\ 870Aku/lan tou\j sunergou/j mou e0n xristw%~ 870Ihsou=, Greet {RP-text: Prisca} [RP-marg P1904 TR: Priscilla] and Aquila my fellow workers in Christ Jesus, Pri/skan, Prisca, RP-text F1859=5/12 (Scrivener's dghmn) vs. Pri/skillan, Priscilla, RP-marg P1904 TR F1859=7/12 (Scrivener's abcfklo). A disparity with RP-text, R=5:9.
Rom 16:4 oi3tinej u9pe\r th=j yuxh=j mou to\n e9autw~n tra&xhlon u9pe/qhkan, oi[j ou0k e0gw_ mo/noj eu0xaristw~, a)lla_ kai\ pa~sai ai9 e0kklhsi/ai tw~n e0qnw~n: who have risked their own necks for my life, to whom not only I, but also all the churches of the Gentiles give thanks, necks ← throats.

life ← soul.

churches: see Matt 16:18.
Rom 16:5 kai\ th\n kat' oi]kon au0tw~n e0kklhsi/an. 870Aspa&sasqe 870Epai/neton to\n a)gaphto/n mou, o3j e0stin a)parxh\ th=j 870Axai+/aj ei0j xristo/n. and greet the church in various homes of theirs. Greet Epaenetus my beloved, who is the firstfruit of Achaea in Christ. church: see Matt 16:18.
Rom 16:6 870Aspa&sasqe Maria&m, h3tij polla_ e0kopi/asen ei0j h9ma~j. Greet Mary, who has toiled a lot for us.
Rom 16:7 870Aspa&sasqe 870Andro/nikon kai\ 870Iouni/an tou\j suggenei=j mou kai\ sunaixmalw&touj mou, oi3tine/j ei0sin e0pi/shmoi e0n toi=j a)posto/loij, oi4 kai\ pro\ e0mou= gego/nasin e0n xristw%~. Greet Andronicus and Junia my kinsmen and my fellow captives, who are outstanding among the apostles, who were also in Christ before me. were ← have become.
Rom 16:8 870Aspa&sasqe 870Ampli/an to\n a)gaphto/n mou e0n kuri/w%. Greet Amplias, my beloved in the Lord.
Rom 16:9 870Aspa&sasqe Ou0rbano\n to\n sunergo\n h9mw~n e0n xristw%~, kai\ Sta&xun to\n a)gaphto/n mou. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. Urbanus: AV= Urbane.
Rom 16:10 870Aspa&sasqe 870Apellh=n to\n do/kimon e0n xristw%~. 870Aspa&sasqe tou\j e0k tw~n 870Aristobou/lou. Greet Apelles, who is proven in Christ. Greet those of the household of Aristobulus.
Rom 16:11 870Aspa&sasqe {RP P1904: 879Hrw%di/wna} [TR: 879Hrodi/wna] to\n suggenh= mou. 870Aspa&sasqe tou\j e0k tw~n Narki/ssou, tou\j o1ntaj e0n kuri/w%. Greet Herodion, my kinsman. Greet those of the household of Narcissus, who are in the Lord. 879Hrw%di/wna, Herodion (1), RP P1904 F1859=11/12 (incl. c(tacite)) vs. 879Hrodi/wna, Herodion (2), TR F1859=0/12 vs. apparently another reading, F1859=1/12, Scrivener's g, but it is doubtful.
Rom 16:12 870Aspa&sasqe Tru/fainan kai\ Trufw~san ta_j kopiw&saj e0n kuri/w%. 870Aspa&sasqe Persi/da th\n a)gaphth/n, h3tij polla_ e0kopi/asen e0n kuri/w%. Greet Tryphaena and Tryphosa, who have toiled in the Lord. Greet Persis the beloved, who has toiled a lot in the Lord. Tryphaena: AV= Tryphena.
Rom 16:13 870Aspa&sasqe 879Rou=fon to\n e0klekto\n e0n kuri/w%, kai\ th\n mhte/ra au0tou= kai\ e0mou=. Greet Rufus, who is eminent in the Lord, and his mother, and mine. eminent ← chosen, select, apparently going well beyond the starting point in Christ (Heb 6:1).
Rom 16:14 870Aspa&sasqe 870Asu/gkriton, Fle/gonta, 879Erma~n, Patro/ban, 879Ermh=n, kai\ tou\j su\n au0toi=j a)delfou/j. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes and the brothers with them.
Rom 16:15 870Aspa&sasqe Filo/logon kai\ 870Iouli/an, Nhre/a kai\ th\n a)delfh\n au0tou=, kai\ 870Olumpa~n, kai\ tou\j su\n au0toi=j pa&ntaj a(gi/ouj. Greet Philologus and Julia, Nereus and his sister, and Olympas and all the saints who are with them. saints: see Matt 27:52.
Rom 16:16 870Aspa&sasqe a)llh/louj e0n filh/mati a(gi/w%. 870Aspa&zontai u9ma~j ai9 e0kklhsi/ai tou= xristou=. Greet each other with a holy kiss. The churches of Christ greet you. churches: see Matt 16:18.
Rom 16:17 Parakalw~ de\ u9ma~j, a)delfoi/, skopei=n tou\j ta_j dixostasi/aj kai\ ta_ ska&ndala, para_ th\n didaxh\n h4n u9mei=j e0ma&qete, poiou=ntaj: kai\ e0kkli/nate a)p' au0tw~n. And I exhort you, brothers, to look out for those who cause dissensions and offences contrary to the teaching which you have learned, and turn away from them.
Rom 16:18 Oi9 ga_r toiou=toi tw%~ kuri/w% h9mw~n 870Ihsou= xristw%~ ou0 douleu/ousin, a)lla_ th|= e9autw~n koili/a%: kai\ dia_ th=j xrhstologi/aj kai\ eu0logi/aj e0capatw~sin ta_j kardi/aj tw~n a)ka&kwn. For suchlike do not serve our Lord Jesus Christ, but their own belly, and they deceive the hearts of the naive through smooth speech and fine language.
Rom 16:19 879H ga_r u9mw~n u9pakoh\ ei0j pa&ntaj a)fi/keto. Xai/rw ou]n to\ e0f' u9mi=n: qe/lw de\ u9ma~j sofou\j me\n ei]nai ei0j to\ a)gaqo/n, a)kerai/ouj de\ ei0j to\ kako/n. For your obedience has reached everyone. So I rejoice over you. And I want you to be wise with respect to good, but untainted with respect to evil.
Rom 16:20 879O de\ qeo\j th=j ei0rh/nhj suntri/yei to\n Satana~n u9po\ tou\j po/daj u9mw~n e0n ta&xei. 879H xa&rij tou= kuri/ou h9mw~n 870Ihsou= xristou= meq' u9mw~n. {RP P1904 S1550: - } [E1624 S1894: 870Amh/n.] And the God of peace will crush Satan under your feet quickly. The grace of our Lord Jesus Christ be with you. {RP P1904 S1550: - } [E1624 S1894: Amen.] a)mh/n, amen: absent in RP P1904 S1550 F1859=11/13 vs. present in E1624 S1894 F1859=2/13 (Scrivener's ah). AV differs textually.

quickly: AV differs, reading shortly, which is also possible.
Rom 16:21 870Aspa&zontai u9ma~j Timo/qeoj o9 sunergo/j mou, kai\ Lou/kioj kai\ 870Ia&swn kai\ Swsi/patroj oi9 suggenei=j mou. Timothy, my fellow worker, and Lucius and Jason and Sosipater my kinsmen greet you. Sosipater ← Sopatros. Compare the anglicization of a similar name in Acts 20:4.
Rom 16:22 870Aspa&zomai u9ma~j e0gw_ Te/rtioj, o9 gra&yaj th\n e0pistolh/n, e0n kuri/w%. I Tertius, who wrote out the epistle, greet you in the Lord.
Rom 16:23 870Aspa&zetai u9ma~j Ga&i+oj o9 ce/noj mou kai\ th=j e0kklhsi/aj o3lhj. 870Aspa&zetai u9ma~j 871Erastoj o9 oi0kono/moj th=j po/lewj, kai\ Kou/artoj o9 a)delfo/j. Gaius, my host – and of the whole church – greets you. Erastus, the steward of the city greets you, as does Quartus, our brother. church: see Matt 16:18.
Rom 16:24 879H xa&rij tou= kuri/ou h9mw~n 870Ihsou= xristou= meta_ pa&ntwn u9mw~n. 870Amh/n. The grace of our Lord Jesus Christ be with all of you. Amen.
Rom 16:25 {RP P1904: - } [TR: Tw%~ de\ duname/nw% u9ma~j sthri/cai kata_ to\ eu0agge/lio/n mou kai\ to\ kh/rugma 870Ihsou= xristou=, kata_ a)poka&luyin musthri/ou xro/noij ai0wni/oij sesighme/nou,] {RP P1904: - } [TR: To him who is able to establish you according to my gospel and the proclaiming of Jesus Christ by revelation of a mystery, kept silent in past durations of the ages,] ¶ Verse division: in RP, P1904, Rom 16:25-27 are at Rom 14:24-26. AV differs textually.

For witness support for the location of these verses, see Rom 14:24.

[TR: in past durations of the ages ← in age-abiding times.]
Rom 16:26 {RP P1904: - } [TR: fanerwqe/ntoj de\ nu=n, dia& te grafw~n profhtikw~n, kat' e0pitagh\n tou= ai0wni/ou qeou=, ei0j u9pakoh\n pi/stewj ei0j pa&nta ta_ e1qnh gnwrisqe/ntoj,] {RP P1904: - } [TR: but which is now made manifest, through prophetic scriptures on command of age-abiding God, for obedience to faith, having been made known to all the nations,] ¶ Verse division: see Rom 16:25.

to ← of.
Rom 16:27 {RP P1904: - } [TR: mo/nw% sofw%~ qew%~, dia_ 870Ihsou= xristou=,] {RP P1904: - } [S1550 E1624: w%{] [S1894: - ] {RP P1904: - } [TR: h9 do/ca ei0j tou\j ai0w~naj. 870Amh/n.] {RP P1904: - } [TR: to God the only wise one, through Jesus Christ, to] {RP P1904: - } [S1550 E1624: him] [S1894: him] {RP P1904: - } [TR: be glory throughout the ages. Amen.] ¶ Verse division: see Rom 16:25.

w%{, to whom: present in RP P1904 (in Rom 14:26) S1550 E1624 F1859=12/12 vs. absent in S1894 F1859=0/12. Scrivener's e is in a hiatus in Rom 14, and does not contain the verse in Rom 16.

[S1550 E1624: him ← whom].
1 Cor 1:1 Pau=loj klhto\j a)po/stoloj 870Ihsou= xristou= dia_ qelh/matoj qeou=, kai\ Swsqe/nhj o9 a)delfo/j, From Paul, a called apostle of Jesus Christ by the will of God, and Sosthenes our brother,
1 Cor 1:2 th|= e0kklhsi/a% tou= qeou= th|= ou1sh| e0n Kori/nqw%, h9giasme/noij e0n xristw%~ 870Ihsou=, klhtoi=j a(gi/oij, su\n pa~sin toi=j e0pikaloume/noij to\ o1noma tou= kuri/ou h9mw~n 870Ihsou= xristou= e0n panti\ to/pw%, au0tw~n te kai\ h9mw~n: to the church of God which is in Corinth, to those sanctified in Christ Jesus, called to be saints, with all those who call on the name of our Lord Jesus Christ in every place of both theirs and ours, church: see Matt 16:18.

saints: see Matt 27:52.

The verse could be read as ... (who) in every place call on the name of our Lord Jesus Christ, both theirs and ours, as in AV, so AV differs.
1 Cor 1:3 xa&rij u9mi=n kai\ ei0rh/nh a)po\ qeou= patro\j h9mw~n kai\ kuri/ou 870Ihsou= xristou=. grace to you, and peace from God our father and Lord Jesus Christ. Lord: no article in the Greek. See Rom 1:7.
1 Cor 1:4 Eu0xaristw~ tw%~ qew%~ mou pa&ntote peri\ u9mw~n, e0pi\ th|= xa&riti tou= qeou= th|= doqei/sh| u9mi=n e0n xristw%~ 870Ihsou=: I thank my God always on your behalf for the grace of God which has been given to you in Christ Jesus, Christ Jesus: AV differs in word order, Jesus Christ.
1 Cor 1:5 o3ti e0n panti\ e0plouti/sqhte e0n au0tw%~, e0n panti\ lo/gw% kai\ pa&sh| gnw&sei, because you have been enriched in him in everything, in all speech and in all knowledge, in him: scripture recognizes the concepts of being “in Christ” and “in Adam” and their characteristics (1 Cor 15:22).

all speech: or, every word.
1 Cor 1:6 kaqw_j to\ martu/rion tou= xristou= e0bebaiw&qh e0n u9mi=n: in accordance with the fact that the testimony of Christ has been confirmed in you,
1 Cor 1:7 w#ste u9ma~j mh\ u9sterei=sqai e0n mhdeni\ xari/smati, a)pekdexome/nouj th\n a)poka&luyin tou= kuri/ou h9mw~n 870Ihsou= xristou=, so that you are not lacking in any gracious gift, as you await the revelation of our Lord Jesus Christ, revelation: AV differs somewhat, (coming).
1 Cor 1:8 o4j kai\ bebaiw&sei u9ma~j e3wj te/louj, a)negklh/touj e0n th|= h9me/ra% tou= kuri/ou h9mw~n 870Ihsou= xristou=. who will also secure you up to the end, irreproachable on the day of our Lord Jesus Christ. secure ← confirm, as in 1 Cor 1:6, but we wish to avoid any association with the rite or sacrament of “confirmation” as practised by some established churches. The securing is done by Christ without human intervention. For the place of ordinances in the present dispensation, see Col 2:20.
1 Cor 1:9 Pisto\j o9 qeo/j, di' ou[ e0klh/qhte ei0j koinwni/an tou= ui9ou= au0tou= 870Ihsou= xristou= tou= kuri/ou h9mw~n. God, by whom you were called into fellowship with his son Jesus Christ our Lord, is faithful. with ← of.
1 Cor 1:10 Parakalw~ de\ u9ma~j, a)delfoi/, dia_ tou= o0no/matoj tou= kuri/ou h9mw~n 870Ihsou= xristou=, i3na to\ au0to\ le/ghte pa&ntej, kai\ mh\ h|] e0n u9mi=n sxi/smata, h]te de\ kathrtisme/noi e0n tw%~ au0tw%~ noi+\ kai\ e0n th|= au0th|= gnw&mh|. And I exhort you, brothers, in the name of our Lord Jesus Christ, that you all speak with one voice, and that there should not be any divisions among you, and that you should be equipped with the same mind and with the same purpose. speak with one voicespeak the same (thing).
1 Cor 1:11 870Edhlw&qh ga&r moi peri\ u9mw~n, a)delfoi/ mou, u9po\ tw~n Xlo/hj, o3ti e1ridej e0n u9mi=n ei0sin. For concerning you, my brothers, it has been shown to me by those of Chloe's household that there are controversies among you.
1 Cor 1:12 Le/gw de\ tou=to, o3ti e3kastoj u9mw~n le/gei, 870Egw_ me/n ei0mi Pau/lou, 870Egw_ de\ 870Apollw&, 870Egw_ de\ Khfa~, 870Egw_ de\ xristou=. And I mean this, that each of you is saying, “I am of the school of Paul”, and, “I of Apollos”, and, “I of Cephas”, and, “I of Christ.” mean ← say.
1 Cor 1:13 Meme/ristai o9 xristo/j; Mh\ Pau=loj e0staurw&qh u9pe\r u9mw~n, h2 ei0j to\ o1noma Pau/lou e0bapti/sqhte; Is Christ divided? Paul was not crucified for you, was he? Or were you baptized in Paul's name? is Christ divided ← has Christ been divided.
1 Cor 1:14 Eu0xaristw~ tw%~ qew%~ o3ti ou0de/na u9mw~n e0ba&ptisa, ei0 mh\ Kri/spon kai\ Ga&i+on: I thank God that I did not baptize any of you except Crispus and Gaius,
1 Cor 1:15 i3na mh/ tij ei1ph| o3ti ei0j to\ e0mo\n o1noma e0ba&ptisa. so that no-one should say that I baptized in my own name.
1 Cor 1:16 870Eba&ptisa de\ kai\ to\n Stefana~ oi]kon: loipo\n ou0k oi]da ei1 tina a!llon e0ba&ptisa. But I also baptized the household of Stephanas. Other than that, I do not know whether I baptized anyone else.
1 Cor 1:17 Ou0 ga_r a)pe/steile/n me xristo\j bapti/zein, a)ll' eu0aggeli/zesqai: ou0k e0n sofi/a% lo/gou, i3na mh\ kenwqh|= o9 stauro\j tou= xristou=. For Christ did not send me to baptize, but to preach the gospel, not in linguistic wisdom, so that the cross of Christ should not be made void. linguistic wisdom ← wisdom of a word.
1 Cor 1:18 879O lo/goj ga_r o9 tou= staurou= toi=j me\n a)pollume/noij mwri/a e0sti/n, toi=j de\ sw%zome/noij h9mi=n du/namij qeou= e0stin. For the word of the cross is foolishness to those who are on the road to perdition, but to us who are being saved, it is the power of God. perdition: or, waste.

are being saved: either in an ongoing sense, as in 1 Cor 15:2, or iterative use, one person after another becoming saved, as in Acts 2:47.
1 Cor 1:19 Ge/graptai ga&r, 870Apolw~ th\n sofi/an tw~n sofw~n, kai\ th\n su/nesin tw~n sunetw~n a)qeth/sw. For it stands written,

“I will demolish the wisdom of the wise,

And dismiss the intelligence of the intellectuals.”

Isa 29:14.
1 Cor 1:20 Pou= sofo/j; Pou= grammateu/j; Pou= suzhthth\j tou= ai0w~noj tou/tou; Ou0xi\ e0mw&ranen o9 qeo\j th\n sofi/an tou= ko/smou tou/tou; Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God rendered the wisdom of this world foolish? where is (three times): the sense is probably where does he stand?
1 Cor 1:21 870Epeidh\ ga_r e0n th|= sofi/a% tou= qeou= ou0k e1gnw o9 ko/smoj dia_ th=j sofi/aj to\n qeo/n, eu0do/khsen o9 qeo\j dia_ th=j mwri/aj tou= khru/gmatoj sw~sai tou\j pisteu/ontaj. For since the world, in the wisdom of God, did not know God through its wisdom, it pleased God to save those who believe through the foolishness of the proclamation of the gospel. through: or, despite. Compare Rom 2:27, Rom 4:11.
1 Cor 1:22 870Epeidh\ kai\ 870Ioudai=oi shmei=on ai0tou=sin, kai\ 873Ellhnej sofi/an zhtou=sin: Indeed so, seeing that the Jews ask for a sign, and the Greeks seek wisdom, This verse is another answer to the question asked in 1 Cor 1:20.
1 Cor 1:23 h9mei=j de\ khru/ssomen xristo\n e0staurwme/non, 870Ioudai/oij me\n ska&ndalon, 873Ellhsin de\ mwri/an: while we proclaim Christ crucified, a stumbling block to the Jews, and foolishness to the Greeks,
1 Cor 1:24 au0toi=j de\ toi=j klhtoi=j, 870Ioudai/oij te kai\ 873Ellhsin, xristo\n qeou= du/namin kai\ qeou= sofi/an. but to those themselves who are called, both Jews and Greeks, Christ the power of God and the wisdom of God,
1 Cor 1:25 873Oti to\ mwro\n tou= qeou= sofw&teron tw~n a)nqrw&pwn e0sti/n, kai\ to\ a)sqene\j tou= qeou= i0sxuro/teron tw~n a)nqrw&pwn e0sti/n. because the foolishness of God is wiser than men, and the weakness of God is stronger than men.
1 Cor 1:26 Ble/pete ga_r th\n klh=sin u9mw~n, a)delfoi/, o3ti ou0 polloi\ sofoi\ kata_ sa&rka, ou0 polloi\ dunatoi/, ou0 polloi\ eu0genei=j: For you see your calling, brothers, and that not many who are wise according to the flesh, that not many who are powerful, that not many who are of noble birth are called,
1 Cor 1:27 a)lla_ ta_ mwra_ tou= ko/smou e0cele/cato o9 qeo/j, i3na tou\j sofou\j kataisxu/nh|: kai\ ta_ a)sqenh= tou= ko/smou e0cele/cato o9 qeo/j, i3na kataisxu/nh| ta_ i0sxura&: but God has chosen the foolish things of the world, in order that he might put the wise to shame, and God has chosen the weak things of the world, in order that he might put the strong things to shame, the wise: masculine, so people here, not things as elsewhere in this verse.
1 Cor 1:28 kai\ ta_ a)genh= tou= ko/smou kai\ ta_ e0couqenhme/na e0cele/cato o9 qeo/j, kai\ ta_ mh\ o1nta, i3na ta_ o1nta katargh/sh|: and God has chosen the ignoble things of the world, and the despised things, and the nonexistent things, in order to nullify the existing things, nonexistent: perhaps standing for vacuous, or for invisible.
1 Cor 1:29 o3pwj mh\ {RP P1904 S1550 S1894: kauxh/shtai} [E1624: kauxh/setai] pa~sa sa_rc e0nw&pion {RP P1904: tou= qeou=} [TR: au0tou=]. in order that no flesh should boast in {RP P1904: God's} [TR: his] presence. kauxh/shtai, should boast (classical aorist middle subjunctive), RP P1904 S1550 S1894 F1859=10/13 vs. kauxh/setai, will boast (non-classical future middle indicative), E1624 F1859=3/13 (Scrivener's bno).

tou= qeou=, of God, RP P1904 F1859=13/13 vs. au0tou=, of him, TR F1859=0/13. AV differs textually.
1 Cor 1:30 870Ec au0tou= de\ u9mei=j e0ste e0n xristw%~ 870Ihsou=, o4j e0genh/qh h9mi=n sofi/a a)po\ qeou=, dikaiosu/nh te kai\ a(giasmo/j, kai\ a)polu/trwsij: But by virtue of him you are in Christ Jesus, who became our wisdom from God, both righteousness and holiness, and redemption, by virtue of ← out of.
1 Cor 1:31 i3na, kaqw_j ge/graptai, 879O kauxw&menoj, e0n kuri/w% kauxa&sqw. in order that, as it stands written, “Let him who boasts boast in the Lord.” Jer 9:23MT (Jer 9:24AV), adapted a little.
1 Cor 2:1 Ka)gw_ e0lqw_n pro\j u9ma~j, a)delfoi/, h]lqon ou0 kaq' u9peroxh\n lo/gou h2 sofi/aj katagge/llwn u9mi=n to\ martu/rion tou= qeou=. And as for me, when I came to you, brothers, I did not come in extravagance of speech or wisdom when I proclaimed the testimony of God to you. extravagance ← pre-eminence, over-topping.
1 Cor 2:2 Ou0 ga_r e1krina tou= ei0de/nai ti e0n u9mi=n, ei0 mh\ 870Ihsou=n xristo/n, kai\ tou=ton e0staurwme/non. For I decided not to know anything among you except Jesus Christ, and him crucified. him ← this (man).
1 Cor 2:3 Kai\ e0gw_ e0n a)sqenei/a% kai\ e0n fo/bw% kai\ e0n tro/mw% pollw%~ e0geno/mhn pro\j u9ma~j. And I came to you in weakness and in fear and in much trembling. came to ← became to, but with pro/j, came to. AV differs, (was with).
1 Cor 2:4 Kai\ o9 lo/goj mou kai\ to\ kh/rugma& mou ou0k e0n peiqoi=j a)nqrwpi/nhj sofi/aj lo/goij, a)ll' e0n a)podei/cei pneu/matoj kai\ duna&mewj: And my speech and my proclamation were not with persuasive words of human wisdom, but in an exhibition of spirit and power,
1 Cor 2:5 i3na h9 pi/stij u9mw~n mh\ h|] e0n sofi/a% a)nqrw&pwn, a)ll' e0n duna&mei qeou=. in order that your faith should not be in men's wisdom, but in the power of God.
1 Cor 2:6 Sofi/an de\ lalou=men e0n toi=j telei/oij: sofi/an de\ ou0 tou= ai0w~noj tou/tou, ou0de\ tw~n a)rxo/ntwn tou= ai0w~noj tou/tou, tw~n katargoume/nwn: But we speak wisdom among those who are complete – wisdom not of this age, nor of the rulers of this age, who are being brought to nothing,
1 Cor 2:7 a)lla_ lalou=men sofi/an qeou= e0n musthri/w%, th\n a)pokekrumme/nhn, h4n prow&risen o9 qeo\j pro\ tw~n ai0w&nwn ei0j do/can h9mw~n: but we speak God's wisdom in a mystery, wisdom which has been hidden, which God pre-ordained before the ages for our glory,
1 Cor 2:8 h4n ou0dei\j tw~n a)rxo/ntwn tou= ai0w~noj tou/tou e1gnwken: ei0 ga_r e1gnwsan, ou0k a@n to\n ku/rion th=j do/chj e0stau/rwsan: which none of the rulers of this age has known, for if they had known, they would not have crucified the Lord of glory. which: the antecedent is “wisdom” (feminine), not “mystery” (neuter), nor, as the context shows, “glory” (feminine).
1 Cor 2:9 a)lla_ kaqw_j ge/graptai, 874A o0fqalmo\j ou0k ei]den, kai\ ou]j ou0k h1kousen, kai\ e0pi\ kardi/an a)nqrw&pou ou0k a)ne/bh, a$ h9toi/masen o9 qeo\j toi=j a)gapw~sin au0to/n. But, as it stands written,

“What the eye has not seen

And the ear has not heard,

And what has not arisen in the heart of man

Are what God has prepared

For those who love him.”

Isa 64:3MT (Isa 64:4AV).
1 Cor 2:10 879Hmi=n de\ o9 qeo\j a)peka&luyen dia_ tou= pneu/matoj au0tou=: to\ ga_r pneu=ma pa&nta e0reuna%~, kai\ ta_ ba&qh tou= qeou=. And God has revealed them to us through his spirit. For the spirit inquires about all things, including the deep things of God.
1 Cor 2:11 Ti/j ga_r oi]den a)nqrw&pwn ta_ tou= a)nqrw&pou, ei0 mh\ to\ pneu=ma tou= a)nqrw&pou to\ e0n au0tw%~; Ou3twj kai\ ta_ tou= qeou= ou0dei\j oi]den, ei0 mh\ to\ pneu=ma tou= qeou=. For who among men knows the concerns of man, except the spirit of man which is in him? And likewise, no-one knows the concerns of God except the spirit of God. among ← of.
1 Cor 2:12 879Hmei=j de\ ou0 to\ pneu=ma tou= ko/smou e0la&bomen, a)lla_ to\ pneu=ma to\ e0k tou= qeou=, i3na ei0dw~men ta_ u9po\ tou= qeou= xarisqe/nta h9mi=n. But we have not received the spirit of the world, but the spirit which is from God, in order that we might know the things graciously given to us by God. from ← out of.
1 Cor 2:13 874A kai\ lalou=men, ou0k e0n didaktoi=j a)nqrwpi/nhj sofi/aj lo/goij, a)ll' e0n didaktoi=j pneu/matoj a(gi/ou, pneumatikoi=j pneumatika_ sugkri/nontej. And we also speak of these things, not with subject matter taught by human wisdom, but with subject matter taught by holy spirit, as we compare spiritual things with spiritual things. One could repunctuate by moving the second comma to after pneumatikoi=j, giving ... but with spiritual subject matter taught by holy spirit, as we compare spiritual things.

subject matter taught by human wisdom ← taught words of human wisdom.

subject matter taught by holy spirit ← taught (things) of holy spirit.

compare spiritual things with spiritual things: we take this to mean compare one scripture with another. Compare this scripture, for example, with Phil 1:10 and 2 Tim 2:15.
1 Cor 2:14 Yuxiko\j de\ a!nqrwpoj ou0 de/xetai ta_ tou= pneu/matoj tou= qeou=: mwri/a ga_r au0tw%~ e0stin, kai\ ou0 du/natai gnw~nai, o3ti pneumatikw~j a)nakri/netai. But the natural man does not receive the things of the spirit of God, for they are foolishness to him, and he cannot know them because they are spiritually evaluated. natural ← of the soul, “soulical”.

foolishness ← foolish (things).

evaluated ← examined.
1 Cor 2:15 879O de\ pneumatiko\j a)nakri/nei me\n pa&nta, au0to\j de\ u9p' ou0deno\j a)nakri/netai. But the spiritual person evaluates everything, but he himself is not evaluated by anyone. evaluates ... evaluated ← examines ... examined.
1 Cor 2:16 Ti/j ga_r e1gnw nou=n kuri/ou, o4j sumbiba&sei au0to/n; 879Hmei=j de\ nou=n xristou= e1xomen.

For who has known the mind of the Lord

And can instruct him?

But we have the mind of Christ.
Isa 40:13.

can ← will, a Hebraism.
1 Cor 3:1 Kai\ e0gw&, a)delfoi/, ou0k h0dunh/qhn {RP P1904: u9mi=n lalh=sai} [TR: lalh=sai u9mi=n] w(j pneumatikoi=j, a)ll' w(j sarkikoi=j, w(j nhpi/oij e0n xristw%~. Yet I myself, brothers, was not able to speak to you as one does to spiritual people, but only as one does to carnal people, as to infants in Christ. u9mi=n lalh=sai, to you + to speak, RP P1904 F1859=10/13 vs. lalh=sai u9mi=n, to speak + to you, TR F1859=3/13 (Scrivener's dkm).
1 Cor 3:2 Ga&la u9ma~j e0po/tisa, kai\ ou0 brw~ma: ou1pw ga_r {RP: e0du/nasqe} [P1904 TR: h0du/nasqe], a)ll' ou1te e1ti nu=n du/nasqe: I have given you milk to drink rather than food, for you were not yet able to take it, and even now you still can't, e0du/nasqe, you were able (1), RP F1859=8/13 vs. h0du/nasqe, you were able (2), P1904 TR F1859=5/13 (Scrivener's acdkn, though k misspelled and n with rough breathing). Nearly a disparity with RP, R=8:7.

rather than ← and not.
1 Cor 3:3 e1ti ga_r sarkikoi/ e0ste: o3pou ga_r e0n u9mi=n zh=loj kai\ e1rij kai\ dixostasi/ai, ou0xi\ sarkikoi/ e0ste, kai\ kata_ a!nqrwpon peripatei=te; for you are still carnal, for where there is rivalry among you, and strife, and dissensions, are you not carnal and do you not walk according to man?
1 Cor 3:4 873Otan ga_r le/gh| tij, 870Egw_ me/n ei0mi Pau/lou, e3teroj de/, 870Egw_ 870Apollw&, ou0xi\ sarkikoi/ e0ste; For whenever a person says, “I am of Paul”, and another, “I am of Apollos”, are you not carnal?
1 Cor 3:5 Ti/j ou]n e0stin Pau=loj, ti/j de\ 870Apollw&j, a)ll' h2 dia&konoi di' w{n e0pisteu/sate, kai\ e9ka&stw% w(j o9 ku/rioj e1dwken; Well who is Paul, and who is Apollos, but ministers through whom you came to believe, and each has a ministry according to what the Lord gave him? ministers: in the sense of servant, those who supply needs.

you came to believe: inceptive aorist.
1 Cor 3:6 870Egw_ e0fu/teusa, 870Apollw_j e0po/tisen, a)ll' o9 qeo\j hu1canen. I planted, Apollos watered, but God gave the growth.
1 Cor 3:7 873Wste ou1te o9 futeu/wn e0sti/n ti, ou1te o9 poti/zwn, a)ll' o9 au0ca&nwn qeo/j. So neither he who plants nor he who waters is anything, but God who gives the growth.
1 Cor 3:8 879O futeu/wn de\ kai\ o9 poti/zwn e3n ei0sin: e3kastoj de\ to\n i1dion misqo\n lh/yetai kata_ to\n i1dion ko/pon. But he who plants and he who waters are one agency. And each will receive his own reward according to his own labour. one agency: neuter numeral, so from one (thing).
1 Cor 3:9 Qeou= ga&r e0smen sunergoi/: qeou= gew&rgion, qeou= oi0kodomh/ e0ste. For we are God's co-workers; you are God's cultivated field – God's building.
1 Cor 3:10 Kata_ th\n xa&rin tou= qeou= th\n doqei=sa&n moi, w(j sofo\j a)rxite/ktwn qeme/lion te/qeika, a!lloj de\ e0poikodomei=. 873Ekastoj de\ blepe/tw pw~j e0poikodomei=. I have laid a foundation as a wise master-builder, according to the grace of God given to me, and another is building on it. But let each one watch how he builds on it.
1 Cor 3:11 Qeme/lion ga_r a!llon ou0dei\j du/natai qei=nai para_ to\n kei/menon, o3j e0stin 870Ihsou=j {RP P1904: - } [TR: o9] xristo/j. For no-one can lay any other foundation than the one which has been laid, which is Jesus {RP P1904: - } [TR: the] Christ. o9, the: absent in RP P1904 F1859=13/13 vs. present in TR F1859=0/13.
1 Cor 3:12 Ei0 de/ tij e0poikodomei= e0pi\ to\n qeme/lion tou=ton xruso/n, a!rguron, li/qouj timi/ouj, cu/la, xo/rton, kala&mhn, But if anyone builds gold, silver, precious stones, wood, hay, or straw on this foundation,
1 Cor 3:13 e9ka&stou to\ e1rgon fanero\n genh/setai: h9 ga_r h9me/ra dhlw&sei, o3ti e0n puri\ a)pokalu/ptetai: kai\ e9ka&stou to\ e1rgon o9poi=o/n e0stin to\ pu=r dokima&sei. each person's work will become manifest. For the day will show it, because it will be revealed by fire. And the fire will prove what kind of work each person's is.
1 Cor 3:14 Ei1 tinoj to\ e1rgon me/nei o4 {RP: e0poikodo/mhsen} [P1904 TR: e0pw%kodo/mhse], misqo\n lh/yetai. If anyone's work which he has built on remains, he will receive a reward. e0poikodo/mhse¨n©, he built on (non-classical form), RP F1859=1/13 (Scrivener's n, reading e0p' oi0kodo/mhse) vs. e0pw%kodo/mhse¨n©, he built on (classical form), P1904 TR F1859=12/13. A strong disparity with RP, R=1:14.

remains: perhaps better accented menei=, will remain, analogously to the future protasis of the conditional clauses in the next verse.
1 Cor 3:15 Ei1 tinoj to\ e1rgon katakah/setai, zhmiwqh/setai: au0to\j de\ swqh/setai, ou3twj de\ w(j dia_ puro/j. If anyone's work is burnt up, he will suffer loss, but he himself will be saved, but this is how: as through fire. is ← will be, but English avoids the future tense in the protasis of conditional sentences.

this is how ← thus.
1 Cor 3:16 Ou0k oi1date o3ti nao\j qeou= e0ste, kai\ to\ pneu=ma tou= qeou= oi0kei= e0n u9mi=n; Do you not know that you are the sanctuary of God and that the spirit of God dwells in you?
1 Cor 3:17 Ei1 tij to\n nao\n tou= qeou= fqei/rei, fqerei= tou=ton o9 qeo/j: o9 ga_r nao\j tou= qeou= a#gio/j e0stin, oi3tine/j e0ste u9mei=j. If anyone spoils the sanctuary of God, God will spoil him. For the sanctuary of God is holy, which is what you are. him ← this (one).

which is what you are ← who you are. An inanimate antecedent but animate relative pronoun, also discordant in number. English uses an inanimate relative pronoun in such cases.
1 Cor 3:18 Mhdei\j e9auto\n e0capata&tw: ei1 tij dokei= sofo\j ei]nai e0n u9mi=n e0n tw%~ ai0w~ni tou/tw%, mwro\j gene/sqw, i3na ge/nhtai sofo/j. Let no-one deceive himself. If anyone among you considers himself to be wise in this age, let him become foolish, in order that he may become wise.
1 Cor 3:19 879H ga_r sofi/a tou= ko/smou tou/tou mwri/a para_ tw%~ qew%~ e0stin. Ge/graptai ga&r, 879O drasso/menoj tou\j sofou\j e0n th|= panourgi/a% au0tw~n. For the wisdom of this world is foolishness with God. For it stands written, “He catches the wise in their own cunning.” Job 5:13.

in: or, by or with.
1 Cor 3:20 Kai\ pa&lin, Ku/rioj ginw&skei tou\j dialogismou\j tw~n sofw~n, o3ti ei0si\n ma&taioi. And again, The Lord knows the reasonings of the wise – that they are vain.” Ps 94:11.
1 Cor 3:21 873Wste mhdei\j kauxa&sqw e0n a)nqrw&poij: pa&nta ga_r u9mw~n e0stin, So let no-one among men boast, for all things are yours,
1 Cor 3:22 ei1te Pau=loj, ei1te 870Apollw&j, ei1te Khfa~j, ei1te ko/smoj, ei1te zwh/, ei1te qa&natoj, ei1te e0nestw~ta, ei1te me/llonta: pa&nta u9mw~n e0stin, whether Paul or Apollos or Cephas or the world or life or death, whether present or future – everything is yours,
1 Cor 3:23 u9mei=j de\ xristou=, xristo\j de\ qeou=. and you are Christ's, and Christ is God's.
1 Cor 4:1 Ou3twj h9ma~j logize/sqw a!nqrwpoj, w(j u9phre/taj xristou= kai\ oi0kono/mouj musthri/wn qeou=. In this way let a man consider us as servants of Christ and stewards of the mysteries of God.
1 Cor 4:2 874O de\ loipo/n, zhtei=tai e0n toi=j oi0kono/moij, i3na pisto/j tij eu9reqh|=. Moreover it is required in stewards that a person is found to be faithful. required ← inquired into; sought.
1 Cor 4:3 870Emoi\ de\ ei0j e0la&xisto/n e0stin i3na u9f' u9mw~n a)nakriqw~, h2 u9po\ a)nqrwpi/nhj h9me/raj: a)ll' ou0de\ e0mauto\n a)nakri/nw. And it is the least of my concerns that I should be examined by you or by the probings of the day of man. But neither do I examine myself. my ← to me.
1 Cor 4:4 Ou0de\n ga_r e0mautw%~ su/noida, a)ll' ou0k e0n tou/tw% dedikai/wmai: o9 de\ a)nakri/nwn me ku/rio/j e0stin. For I am not conscious of anything against myself, but I do not stand justified by that. And he who examines me is the Lord. against myself: AV differs, (by myself).

that ← this.
1 Cor 4:5 873Wste mh\ pro\ kairou= ti kri/nete, e3wj a@n e1lqh| o9 ku/rioj, o4j kai\ fwti/sei ta_ krupta_ tou= sko/touj, kai\ fanerw&sei ta_j boula_j tw~n kardiw~n: kai\ to/te o9 e1painoj genh/setai e9ka&stw% a)po\ tou= qeou=. As a result, do not judge anything before its time, until the Lord comes, who will also bring the hidden things of darkness to light, and he will make the motives of people's hearts manifest, and then each one will have praise from God.
1 Cor 4:6 Tau=ta de/, a)delfoi/, metesxhma&tisa ei0j e0mauto\n kai\ 870Apollw_ di' u9ma~j, i3na e0n h9mi=n ma&qhte to\ mh\ u9pe\r o4 ge/graptai fronei=n, i3na mh\ ei[j u9pe\r tou= e9no\j fusiou=sqe kata_ tou= e9te/rou. And, brothers, I have applied these things to myself and Apollos on your account, so that you who are among us might learn not to speculate beyond what stands written, so that you aren't self-opinionated – one person above another to the detriment of someone else. self-opinionated ← puffed up.
1 Cor 4:7 Ti/j ga&r se diakri/nei; Ti/ de\ e1xeij o4 ou0k e1labej; Ei0 de\ kai\ e1labej, ti/ kauxa~sai w(j mh\ labw&n; For who gives you distinct characteristics? And what do you possess that you did not receive? But if you received it, why do you boast as if you didn't receive it? gives you distinct characteristics ← distinguishes you.

but if: there is a sense of contrariety, but if on the other hand. Compare 2 Cor 4:3.
1 Cor 4:8 871Hdh kekoresme/noi e0ste/, h1dh e0plouth/sate, xwri\j h9mw~n e0basileu/sate: kai\ o1felo/n ge e0basileu/sate, i3na kai\ h9mei=j u9mi=n sumbasileu/swmen. You have already become satiated, you have already become rich, you have started reigning without us – and if only you really had started reigning, so that we too might reign with you. started reigning (2x): inceptive aorist.
1 Cor 4:9 Dokw~ ga_r o3ti o9 qeo\j h9ma~j tou\j a)posto/louj e0sxa&touj a)pe/deicen w(j e0piqanati/ouj: o3ti qe/atron e0genh/qhmen tw%~ ko/smw%, kai\ a)gge/loij, kai\ a)nqrw&poij. For I consider that God has exhibited us, the apostles, last, as people subject to death, because we have become a spectacle to the world and to angels and to men.
1 Cor 4:10 879Hmei=j mwroi\ dia_ xristo/n, u9mei=j de\ fro/nimoi e0n xristw%~: h9mei=j a)sqenei=j, u9mei=j de\ i0sxuroi/: u9mei=j e1ndocoi, h9mei=j de\ a!timoi. We are foolish for the sake of Christ, whereas you are wise in Christ. We are weak, whereas you are strong. You are esteemed, whereas we are without honour. without honour: or, dishonoured.
1 Cor 4:11 871Axri th=j a!rti w#raj kai\ peinw~men, kai\ diyw~men, kai\ gumnhteu/omen, kai\ kolafizo/meqa, kai\ a)statou=men, Up to the present hour we have been hungry and thirsty and been poorly clothed and have been knocked about and have been without a fixed address, we have been hungry and thirsty ← we both hunger and thirst, our translation being in accordance with English tense usage. This tense disparity applies throughout the sentence.

without a fixed address ← unstable, but in the papyri unsettled, vagabond [MM].
1 Cor 4:12 kai\ kopiw~men e0rgazo/menoi tai=j i0di/aij xersi/n: loidorou/menoi eu0logou=men: diwko/menoi a)nexo/meqa: and we have toiled, working with our own hands. When railed at, we bless; when persecuted, we endure;
1 Cor 4:13 blasfhmou/menoi parakalou=men: w(j perikaqa&rmata tou= ko/smou e0genh/qhmen, pa&ntwn peri/yhma e3wj a!rti. when slandered, we speak in good cheer. We have become like the scum of the world – the offscouring of all sorts – up to the present time.
1 Cor 4:14 Ou0k e0ntre/pwn u9ma~j gra&fw tau=ta, a)ll' w(j te/kna mou a)gaphta_ nouqetw~. I do not write these things to put you to shame, but I warn you about it as my beloved children. to put you to shame: a present participle for a classical future participle of purpose.
1 Cor 4:15 870Ea_n ga_r muri/ouj paidagwgou\j e1xhte e0n xristw%~, a)ll' ou0 pollou\j pate/raj: e0n ga_r xristw%~ 870Ihsou= dia_ tou= eu0aggeli/ou e0gw_ u9ma~j e0ge/nnhsa. For even if you had ten thousand tutors in Christ, you still would not have many fathers. For I have begotten you in Christ Jesus through the gospel. if you had: an unreal condition, but in view of the negative apodosis, it need not be emphasized in English with if you were to have.
1 Cor 4:16 Parakalw~ ou]n u9ma~j, mimhtai/ mou gi/nesqe. So I exhort you: be imitators of me.
1 Cor 4:17 Dia_ tou=to e1pemya u9mi=n Timo/qeon, o3j e0stin te/knon mou a)gaphto\n kai\ pisto\n e0n kuri/w%, o4j u9ma~j a)namnh/sei ta_j o9dou/j mou ta_j e0n xristw%~, kaqw_j pantaxou= e0n pa&sh| e0kklhsi/a% dida&skw. For this reason I have sent you Timothy, who is a beloved child of mine, and faithful in the Lord, and who will remind you of my ways in Christ – how I teach everywhere in every church. church: see Matt 16:18.
1 Cor 4:18 879Wj mh\ e0rxome/nou de/ mou pro\j u9ma~j e0fusiw&qhsa&n tinej. Some of you are complacent, as though I were not coming to you. complacent ← puffed up.
1 Cor 4:19 870Eleu/somai de\ taxe/wj pro\j u9ma~j, e0a_n o9 ku/rioj qelh/sh|, kai\ gnw&somai ou0 to\n lo/gon tw~n pefusiwme/nwn, a)lla_ th\n du/namin. And I will come to you quickly, if the Lord wishes it, and get to know not the talk of those who are complacent, but the power, quickly: or, soon.

talk ← word.

complacent ← puffed up.
1 Cor 4:20 Ou0 ga_r e0n lo/gw% h9 basilei/a tou= qeou=, a)ll' e0n duna&mei. for the kingdom of God is not in talk but in power. talk ← word.
1 Cor 4:21 Ti/ qe/lete; 870En r(a&bdw% e1lqw pro\j u9ma~j, h2 e0n a)ga&ph| pneu/mati/ te pra%o/thtoj; What do you want? For me to come to you with a rod, or in love and a spirit of meekness?
1 Cor 5:1 873Olwj a)kou/etai e0n u9mi=n pornei/a, kai\ toiau/th pornei/a, h3tij ou0de\ e0n toi=j e1qnesin o0noma&zetai, w#ste gunai=ka& tina tou= patro\j e1xein. It is heard – very much sothat there is fornication among you, and fornication of such a kind that is not even named among the Gentiles, that someone should have his father's wife. very much so ← altogether. This word is easier to translate when with a negative, e.g. Matt 5:34, not at all. Our word order and dashes are to prevent reading as It is very-much so-heard that ... .

father's wife: presumably not the man's mother, but a subsequent wife of the father, so a stepmother.
1 Cor 5:2 Kai\ u9mei=j pefusiwme/noi e0ste/, kai\ ou0xi\ ma~llon e0penqh/sate, i3na e0carqh|= e0k me/sou u9mw~n o9 to\ e1rgon tou=to poih/saj. And you are complacent, and have not rather mourned, so that he who committed this act should be removed from your company. complacent ← puffed up.

from your company ← from your midst.
1 Cor 5:3 870Egw_ me\n ga_r w(j a)pw_n tw%~ sw&mati parw_n de\ tw%~ pneu/mati, h1dh ke/krika w(j parw&n, to\n ou3twj tou=to katergasa&menon, Well I, being absent in the body but present in the spirit, have already reached a decision on him who actually did this, as if I were present, actually did this ← did this thus.
1 Cor 5:4 e0n tw%~ o0no/mati tou= kuri/ou h9mw~n 870Ihsou= xristou=, sunaxqe/ntwn u9mw~n kai\ tou= e0mou= pneu/matoj, su\n th|= duna&mei tou= kuri/ou h9mw~n 870Ihsou= xristou=, in the name of our Lord Jesus Christ, while you are gathered together (as is my spirit) with the power of our Lord Jesus Christ,
1 Cor 5:5 paradou=nai to\n toiou=ton tw%~ Satana%~ ei0j o1leqron th=j sarko/j, i3na to\ pneu=ma swqh|= e0n th|= h9me/ra% tou= kuri/ou 870Ihsou=. to deliver a man like this to Satan, for destruction of the flesh, in order that the spirit might be saved on the day of the Lord Jesus.
1 Cor 5:6 Ou0 kalo\n to\ kau/xhma u9mw~n. Ou0k oi1date o3ti mikra_ zu/mh o3lon to\ fu/rama zumoi=; Your boasting is not a good thing. Do you not know that a little leaven leavens the whole lump?
1 Cor 5:7 870Ekkaqa&rate {RP-text: - } [RP-marg P1904 TR: ou]n] th\n palaia_n zu/mhn, i3na h]te ne/on fu/rama, kaqw&j e0ste a!zumoi. Kai\ ga_r to\ Pa&sxa h9mw~n u9pe\r h9mw~n {RP P1904 S1550: e0tu/qh} [E1624 S1894: e0qu/qh] xristo/j: {RP-text: Clear} [RP-marg P1904 TR: So clear] out the old leaven, in order to be a new lump, since you are unleavened. For indeed, our Passover has been sacrificed for us – Christ – ou]n, therefore, so: absent in RP-text F1859=1/12 (Scrivener's l) vs. present in RP-marg P1904 TR F1859=11/12. A strong disparity with RP-text, R=1:13.

e0tu/qh, was sacrificed (classical form avoiding double aspiration), RP P1904 S1550 F1859=12/12 vs. e0qu/qh, was sacrificed (non-classical form with double aspiration), E1624 S1894 F1859=0/12.
1 Cor 5:8 w#ste e9orta&zwmen, mh\ e0n zu/mh| palaia%~, mhde\ e0n zu/mh| kaki/aj kai\ ponhri/aj, a)ll' e0n a)zu/moij ei0likrinei/aj kai\ a)lhqei/aj. so let us keep the feast, not in old leaven, nor in leaven of wickedness and evil, but in unleavened bread of sincerity and truth.
1 Cor 5:9 871Egraya u9mi=n e0n th|= e0pistolh|= mh\ sunanami/gnusqai po/rnoij: I have written to you in the epistle not to associate with fornicators, I have written ← I wrote, the sense being I have written in this epistle (1 Cor 5:1-2).
1 Cor 5:10 kai\ ou0 pa&ntwj toi=j po/rnoij tou= ko/smou tou/tou h2 toi=j pleone/ktaij, h2 a#rpacin, h2 ei0dwlola&traij: e0pei\ o0fei/lete a!ra e0k tou= ko/smou e0celqei=n. and not at all with the fornicators of this world, or with the fraudsters, or the rapacious or idolaters, since then you would have to depart from the world. of this world: [MG] explains as the non-Christians.

fraudsters: or, covetous. In 1 Thes 4:6, the cognate verb is clearly to defraud, a meaning included in [LS]. This better matches the other vices associated with the pleone/ktai, which typically involve some physical action, not just a mental state.
1 Cor 5:11 {RP P1904: Nu=n} [TR: Nuni\] de\ e1graya u9mi=n mh\ sunanami/gnusqai, e0a&n tij a)delfo\j o0nomazo/menoj h|] po/rnoj, h2 pleone/kthj, h2 ei0dwlola&trhj, h2 loi/doroj, h2 me/qusoj, h2 a#rpac: tw%~ toiou/tw% mhde\ sunesqi/ein. And I have written to you now not to associate with anyone if he is called a brother but is a fornicator or a fraudster or an idolater or is abusive or drunk or rapacious, and not to eat with such a person. nu=n, now, RP P1904 F1859=4/13 (Scrivener's d**d(antiquior)kn) vs. nuni\, now (perhaps the less formal form), TR F1859=9/13 (incl. Scrivener's d recentior). Antiquior = older, recentior = more recent. A disparity with RP, R=5:10.

associate with anyone if he is called ← associate if anyone is called.

fraudster: or, covetous person. See 1 Cor 5:10.
1 Cor 5:12 Ti/ ga&r moi kai\ tou\j e1cw kri/nein; Ou0xi\ tou\j e1sw u9mei=j kri/nete; But what business is it of mine to also judge those outside? Is it not those inside whom you judge? those outside: i.e. the non-Christians.
1 Cor 5:13 Tou\j de\ e1cw o9 qeo\j krinei=. Kai\ e0carei=te to\n ponhro\n e0c u9mw~n au0tw~n. But God will judge those outside. However you shall remove the wicked person from your own group. your own groupyourselves.
1 Cor 6:1 Tolma%~ tij u9mw~n, pra~gma e1xwn pro\j to\n e3teron, kri/nesqai e0pi\ tw~n a)di/kwn, kai\ ou0xi\ e0pi\ tw~n a(gi/wn; Does anyone among you dare, if you have a case against another, to go to law before the unjust, and not before the saints? if: conditional use of the participle.

saints: see Matt 27:52.
1 Cor 6:2 Ou0k oi1date o3ti oi9 a#gioi to\n ko/smon krinou=sin; Kai\ ei0 e0n u9mi=n kri/netai o9 ko/smoj, a)na&cioi/ e0ste krithri/wn e0laxi/stwn; Do you not know that the saints will judge the world? And that if the world is judged by you, then you are unsuited for the least of the courts? saints: see Matt 27:52.

you are unsuited for ← you are unworthy of. The sense is you don't belong in (because you have a higher calling than a worldly court). AV differs, reading are ye unworthy to judge the smallest matters?. But there is no second interrogative word, and a krith/rion can be a court, as in James 2:6.
1 Cor 6:3 Ou0k oi1date o3ti a)gge/louj krinou=men; Mh/ti ge biwtika&; Do you not know that we shall judge angels? So surely not commonplace matters! surely not: this is the sense of mh/ti, as in Matt 26:22, Mark 4:21, Mark 14:19, Luke 6:39, John 7:31, John 18:35, James 3:11. We thus retain the line of reasoning set out in the notes to 1 Cor 6:2 that the “saints” (i.e. believers) should not be occupied with these commonplace matters. AV differs.

commonplace ← pertaining to (everyday) life.
1 Cor 6:4 Biwtika_ me\n ou]n krith/ria e0a_n e1xhte, tou\j e0couqenhme/nouj e0n th|= e0kklhsi/a%, tou/touj kaqi/zete. So if you have commonplace court cases, appoint those who are considered nobodies in the church. commonplace: see 1 Cor 6:3.

considered nobodies ← considered nothing. The line of reasoning set out in 1 Cor 6:2 continues: you have better things to do than go to court, and the least of you can do the judging.

church: see Matt 16:18.
1 Cor 6:5 Pro\j e0ntroph\n u9mi=n le/gw. Ou3twj ou0k {RP P1904: e1ni} [TR: e1stin] e0n u9mi=n sofo\j ou0de\ ei[j, o4j dunh/setai diakri=nai a)na_ me/son tou= a)delfou= au0tou=, I speak to your shame. Is there not even one wise person among you, then, who will be able to judge between one of his brothers and another, e1ni, there is in that place, RP P1904 F1859=12/13 (incl. k with rough breathing) vs. e1stin, there is, TR F1859=1/13 (Scrivener's m).

then: this comes from ou3twj, in this way.

one of his brothers ← his brother.
1 Cor 6:6 a)lla_ a)delfo\j meta_ a)delfou= kri/netai, kai\ tou=to e0pi\ a)pi/stwn; while instead a brother goes to law with a brother, and that before unbelievers? while insteadbut.

goes to law ← is judged.
1 Cor 6:7 871Hdh me\n ou]n o3lwj h3tthma {RP P1904: - } [TR: e0n] u9mi=n e0stin, o3ti kri/mata e1xete meq' e9autw~n. Dia_ ti/ ou0xi\ ma~llon a)dikei=sqe; Dia_ ti/ ou0xi\ ma~llon a)posterei=sqe; So you are already wholly at fault in that you have lawsuits with each other. Why do you not rather suffer the injustice? Why do you not rather suffer being defrauded? e0n, among: absent in RP P1904 F1859=13/13 vs. present in TR F1859=0/13.

you are ... at fault ← {RP P1904: among} [TR: to] you there is a defeat.

each other ← yourselves. Reflexive for reciprocal.

suffer the injustice ... suffer being defrauded ← be wronged ... be defrauded.
1 Cor 6:8 870Alla_ u9mei=j a)dikei=te kai\ a)posterei=te, kai\ tau=ta a)delfou/j. But you commit injustice and perpetrate fraud, and against brothers at that. at that ← these (things).
1 Cor 6:9 872H ou0k oi1date o3ti a!dikoi basilei/an qeou= ou0 klhronomh/sousin; Mh\ plana~sqe: ou1te po/rnoi, ou1te ei0dwlola&trai, ou1te moixoi/, ou1te malakoi/, ou1te a)rsenokoi=tai, Or do you not know that the unjust will not inherit the kingdom of God? Do not be led astray: neither fornicators nor idolaters nor adulterers nor the effeminate nor men who lie with men, be led astray: or, go astray.
1 Cor 6:10 ou1te {RP P1904: pleone/ktai, ou1te kle/ptai} [TR: kle/ptai, ou1te pleone/ktai], ou1te me/qusoi, ou0 loi/doroi, ou0x a#rpagej, basilei/an qeou= ou0 klhronomh/sousin. nor {RP P1904: fraudsters, nor thieves} [TR: thieves, nor fraudsters], nor drunkards, nor the abusive, nor the rapacious will inherit the kingdom of God. pleone/ktai, ou1te kle/ptai, fraudsters + nor thieves, RP P1904 F1859=10/13 vs. kle/ptai, ou1te pleone/ktai, thieves + nor fraudsters, TR F1859=2/13 (Scrivener's am) vs. another reading, F1859=1/13 (Scrivener's k).

fraudsters: or, the covetous. See 1 Cor 5:10.
1 Cor 6:11 Kai\ tau=ta& tinej h]te: a)lla_ a)pelou/sasqe, a)lla_ h9gia&sqhte, {RP TR: a)ll'} [P1904: a)lla_] e0dikaiw&qhte e0n tw%~ o0no/mati tou= kuri/ou 870Ihsou=, kai\ e0n tw%~ pneu/mati tou= qeou= h9mw~n. And so were some of you. But you have had yourselves washed, and you have been sanctified, and you have been justified in the name of the Lord Jesus and by the spirit of our God. a)ll', but (apocopated), RP TR F1859=8/13 (Scrivener's ac (and the rest?)) vs. a)lla_, but (unapocopated), P1904 F1859=5/13 (Scrivener's bklno). Scrivener's reference edition appears to read a)lla_.

so ← these (things).

you have had yourselves washed: this sense comes from the middle voice. See Acts 4:3.

and (2x)but. Greek repeats the adversative conjunction but, whereas in English a subsequent but is either unnatural or stands in opposition to the previous but (rather than the main clause). Compare Titus 1:15.
1 Cor 6:12 Pa&nta moi e1cestin, a)ll' ou0 pa&nta sumfe/rei: pa&nta moi e1cestin, a)ll' ou0k e0gw_ e0cousiasqh/somai u9po/ tinoj. Everything is permitted me, but not everything is profitable. Everything is permitted me, but I will not be put under authority by anyone.
1 Cor 6:13 Ta_ brw&mata th|= koili/a%, kai\ h9 koili/a toi=j brw&masin: o9 de\ qeo\j kai\ tau/thn kai\ tau=ta katargh/sei. To\ de\ sw~ma ou0 th|= pornei/a%, a)lla_ tw%~ kuri/w%, kai\ o9 ku/rioj tw%~ sw&mati: Food for the stomach and the stomach for food – but God will bring both of these to nothing. And the body is not for fornication, but for the Lord, and the Lord is for the body. both of these ← both this (i.e. the stomach) and these (i.e. the food).
1 Cor 6:14 o9 de\ qeo\j kai\ to\n ku/rion h1geiren kai\ {RP P1904 S1550 S1894: h9ma~j} [E1624: u9ma~j] e0cegerei= dia_ th=j duna&mewj au0tou=. And God has raised the Lord and will also raise {RP P1904 S1550 S1894: us} [E1624: you] through his power. h9ma~j, us, RP P1904 S1550 S1894 F1859=13/13 (incl. c(tacite)) vs. u9ma~j, you, E1624 F1859=0/13.

has ... and will also ← both has ... and will.
1 Cor 6:15 Ou0k oi1date o3ti ta_ sw&mata u9mw~n me/lh xristou= e0stin; 871Araj ou]n ta_ me/lh tou= xristou= poih/sw po/rnhj me/lh; Mh\ ge/noito. Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them the members of a prostitute? May it not be so!
1 Cor 6:16 {RP-text: Ou0k} [RP-marg P1904 TR: 872H ou0k] oi1date o3ti o9 kollw&menoj th|= po/rnh| e4n sw~ma& e0stin; 871Esontai ga&r, fhsi/n, oi9 du/o ei0j sa&rka mi/an. {RP-text: Do} [RP-marg P1904 TR: Or do] you not know that he who is joined to a prostitute is one body? “For the two”, he says, “will be one flesh.” h2, or: absent in RP-text F1859=11/14 vs. present in RP-marg P1904 TR F1859=3/14 (Scrivener's a*hm).

Gen 2:24.
1 Cor 6:17 879O de\ kollw&menoj tw%~ kuri/w% e4n pneu=ma& e0stin. But he who is joined to the Lord is one spirit.
1 Cor 6:18 Feu/gete th\n pornei/an. Pa~n a(ma&rthma o4 e0a_n poih/sh| a!nqrwpoj e0kto\j tou= sw&mato/j e0stin: o9 de\ porneu/wn ei0j to\ i1dion sw~ma a(marta&nei. Flee fornication. Whatever sin a man commits is separate from the body. But he who fornicates sins against his own body. whatever ← every whatever.

separate from ← outside.

against: or, in. The Greek gives a good contrast: outside and inside the body, but the prepositions also have a wider scope.
1 Cor 6:19 872H ou0k oi1date o3ti to\ sw~ma u9mw~n nao\j tou= e0n u9mi=n a(gi/ou pneu/mato/j e0stin, ou[ e1xete a)po\ qeou=; Kai\ ou0k e0ste\ e9autw~n, Or do you not know that your body is the sanctuary of the holy spirit in you, which you have from God? And you are not your own,
1 Cor 6:20 h0gora&sqhte ga_r timh=j: doca&sate dh\ to\n qeo\n e0n tw%~ sw&mati u9mw~n, kai\ e0n tw%~ pneu/mati u9mw~n, a#tina& e0stin tou= qeou=. for you have been bought at a price. Glorify God, therefore, in your body and in your spirit, which are God's.
1 Cor 7:1 Peri\ de\ w{n e0gra&yate/ moi, kalo\n a)nqrw&pw% gunaiko\j mh\ a#ptesqai. Now concerning the things about which you wrote to me, it is good for a man not to touch a woman.
1 Cor 7:2 Dia_ de\ ta_j pornei/aj e3kastoj th\n e9autou= gunai=ka e0xe/tw, kai\ e9ka&sth to\n i1dion a!ndra e0xe/tw. But because of the danger of fornication, let each man have his own wife, and each woman have her own husband.
1 Cor 7:3 Th|= gunaiki\ o9 a)nh\r th\n o0feilome/nhn eu1noian a)podido/tw: o9moi/wj de\ kai\ h9 gunh\ tw%~ a)ndri/. Let the husband fulfil the romance due to the wife, and similarly also the wife to her husband.
1 Cor 7:4 879H gunh\ tou= i0di/ou sw&matoj ou0k e0cousia&zei, a)ll' o9 a)nh/r: o9moi/wj de\ kai\ o9 a)nh\r tou= i0di/ou sw&matoj ou0k e0cousia&zei, a)ll' h9 gunh/. It is not the wife who has authority over her own body, but the husband. And similarly, neither is it the man who has authority over his own body, but the wife. similarly ← similarly also (otiose kai/).
1 Cor 7:5 Mh\ a)posterei=te a)llh/louj, ei0 mh/ ti a@n e0k sumfw&nou pro\j kairo/n, i3na sxola&zhte th|= nhstei/a% kai\ th|= proseuxh|=, kai\ pa&lin e0pi\ to\ au0to\ {RP P1904 S1550 S1894: sune/rxhsqe} [E1624: sune/rxesqe], i3na mh\ peira&zh| u9ma~j o9 Satana~j dia_ th\n a)krasi/an u9mw~n. Do not withhold from one another, except perhaps in agreement for a while, in order that you may be at leisure for fasting and {RP P1904 S1550 S1894: prayer, and come together} [E1624: prayer. And come together] again, so that Satan does not tempt you through lack of control on your part. sune/rxhsqe, come together (subjunctive, part of the purpose clause), RP P1904 S1550 S1894 F1859=10/13 vs. sune/rxesqe, come together (imperative), E1624 F1859=3/13 (Scrivener's ach).

lack of control on your part ← your lack of control. Subjective genitive.
1 Cor 7:6 Tou=to de\ le/gw kata_ suggnw&mhn, ou0 kat' e0pitagh/n. But I say this sympathetically, not by commandment. sympathetically ← according to fellow feeling.
1 Cor 7:7 Qe/lw ga_r pa&ntaj a)nqrw&pouj ei]nai w(j kai\ e0mauto/n: a)ll' e3kastoj i1dion xa&risma e1xei e0k qeou=, o4j me\n ou3twj, o4j de\ ou3twj. For I wish that all men were as I myself am, but each has his own gracious gift from God – one of this kind, one of that kind. as ← as also (otiose kai/).

of this kind ... of that kind ← thus ... thus.
1 Cor 7:8 Le/gw de\ toi=j a)ga&moij kai\ tai=j xh/raij, kalo\n au0toi=j e0stin e0a_n mei/nwsin w(j ka)gw&. But I say to those who are unmarried and to the widows, that it is good for them if they remain as I am. as ← as also (otiose kai/).
1 Cor 7:9 Ei0 de\ ou0k e0gkrateu/ontai, gamhsa&twsan: krei=sson ga&r e0stin gamh=sai h2 purou=sqai. But if they cannot control themselves, let them marry. For it is better to marry than to be ardently desirous.
1 Cor 7:10 Toi=j de\ gegamhko/sin paragge/llw, ou0k e0gw&, a)ll' o9 ku/rioj, gunai=ka a)po\ a)ndro\j mh\ xwrisqh=nai: And to those married, I command, though not I, but the Lord, that a woman should not separate from her husband.
1 Cor 7:11 e0a_n de\ kai\ xwrisqh|=, mene/tw a!gamoj, h2 tw%~ a)ndri\ katallagh/tw - kai\ a!ndra gunai=ka mh\ a)fie/nai. But if she does separate, let her remain unmarried or let her be reconciled to her husband. And I command a husband not to divorce his wife.
1 Cor 7:12 Toi=j de\ loipoi=j e0gw_ le/gw, ou0x o9 ku/rioj: ei1 tij a)delfo\j gunai=ka e1xei a!piston, kai\ au0th\ suneudokei= oi0kei=n met' au0tou=, mh\ a)fie/tw au0th/n. And to the rest, I, not the Lord, speak. If any brother has an unbelieving wife, and she consents to live with him, let him not divorce her.
1 Cor 7:13 Kai\ gunh\ {RP TR: h3tij} [P1904: ei1 tij] e1xei a!ndra a!piston, kai\ au0to\j suneudokei= oi0kei=n met' au0th=j, mh\ a)fie/tw au0to/n. And {RP TR: as for a wife who} [P1904: if any wife] has an unbelieving husband, and he consents to live with her, let her not divorce him. h3tij, who, RP TR F1859=11/14 vs. ei1 tij, if anyone, P1904 F1859=3/14 (Scrivener's b*hk).
1 Cor 7:14 879Hgi/astai ga_r o9 a)nh\r o9 a!pistoj e0n th|= gunaiki/, kai\ h9gi/astai h9 gunh\ h9 a!pistoj e0n tw%~ a)ndri/: e0pei\ a!ra ta_ te/kna u9mw~n a)ka&qarta& e0stin, nu=n de\ a#gia& e0stin. For the unbelieving husband has been sanctified by the wife, and the unbelieving wife has been sanctified by the husband, since otherwise your children would be unclean, but as it is, they are holy. but as it isbut now.
1 Cor 7:15 Ei0 de\ o9 a!pistoj xwri/zetai, xwrize/sqw. Ou0 dedou/lwtai o9 a)delfo\j h2 h9 a)delfh\ e0n toi=j toiou/toij: e0n de\ ei0rh/nh| ke/klhken h9ma~j o9 qeo/j. But if the unbelieving spouse separates, let him be separate. A brother or sister is not tied down in such cases. And God has called us in peace. him ← him / her, a singular but genderless form. The unbelieving spouse is masculine in form, but is probably a generality referring to either sex, and the believing party, since it is to believers that Paul is writing.

is not tied down ← has not been enslaved.
1 Cor 7:16 Ti/ ga_r oi]daj, gu/nai, ei0 to\n a!ndra sw&seij; 872H ti/ oi]daj, a!ner, ei0 th\n gunai=ka sw&seij; For how do you know, you wife, whether you will save your husband? Or how do you know, you husband, whether you will save your wife?
1 Cor 7:17 Ei0 mh\ e9ka&stw% w(j e0me/risen o9 qeo/j, e3kaston w(j ke/klhken o9 ku/rioj, ou3twj peripatei/tw. Kai\ ou3twj e0n tai=j e0kklhsi/aij pa&saij diata&ssomai. But as God has distributed to everyone – as the Lord has called everyone – so let him walk. And this is what I command in all the churches. this is whatthus.

churches: see Matt 16:18.
1 Cor 7:18 Peritetmhme/noj tij e0klh/qh; Mh\ e0pispa&sqw. 870En a)krobusti/a% tij e0klh/qh; Mh\ peritemne/sqw. Is anyone who is circumcised called? Let him not screen his circumcision. Is anyone in uncircumcision called? Let him not be circumcised. screen his circumcisiondraw onto, perhaps by surgery.

uncircumcision: see Rom 2:25.
1 Cor 7:19 879H peritomh\ ou0de/n e0stin, kai\ h9 a)krobusti/a ou0de/n e0stin, a)lla_ th/rhsij e0ntolw~n qeou=. Circumcision isn't anything, nor is uncircumcision anything, but rather keeping the commandments of God is quite something. uncircumcision: see Rom 2:25.
1 Cor 7:20 873Ekastoj e0n th|= klh/sei h|[ e0klh/qh, e0n tau/th| mene/tw. Let each person remain in the particular calling in which he is called. the ← that.
1 Cor 7:21 Dou=loj e0klh/qhj; Mh/ soi mele/tw: a)ll' ei0 kai\ du/nasai e0leu/qeroj gene/sqai, ma~llon xrh=sai. Have you, as a slave, been called? Don't let it be a concern to you. But even so, if you can become free, it is preferable to make use of it.
1 Cor 7:22 879O ga_r e0n kuri/w% klhqei\j dou=loj, a)peleu/qeroj kuri/ou e0sti/n: o9moi/wj kai\ o9 e0leu/qeroj klhqei/j, dou=lo/j e0stin xristou=. For the slave who has been called in the Lord is the Lord's freedman. Likewise too, the called free man is Christ's servant.
1 Cor 7:23 Timh=j h0gora&sqhte: mh\ gi/nesqe dou=loi a)nqrw&pwn. You have been bought at a price; do not become slaves of men.
1 Cor 7:24 873Ekastoj e0n w%{ e0klh/qh, a)delfoi/, e0n tou/tw% mene/tw para_ {RP: - } [P1904 TR: tw%~] qew%~. Brothers, let everyone remain with God in the circumstances in which he has been called. tw%~, the (God): absent in RP F1859=11/13 vs. present in P1904 TR F1859=2/13 (Scrivener's ek).

the ← that (one).
1 Cor 7:25 Peri\ de\ tw~n parqe/nwn e0pitagh\n kuri/ou ou0k e1xw: gnw&mhn de\ di/dwmi w(j h0lehme/noj u9po\ kuri/ou pisto\j ei]nai. Now concerning virgins, I do not have a commandment from the Lord, but I give my opinion as one who has received mercy from the Lord, so as to be faithful. from ← of.
1 Cor 7:26 Nomi/zw ou]n tou=to kalo\n u9pa&rxein dia_ th\n e0nestw~san a)na&gkhn, o3ti kalo\n a)nqrw&pw% to\ ou3twj ei]nai. So I consider this to be right, on account of the present constrained circumstances: that it is right for a man to stay as he is. stay as he isbe thus. The sense of this is given in the next verse.
1 Cor 7:27 De/desai gunaiki/; Mh\ zh/tei lu/sin. Le/lusai a)po\ gunaiko/j; Mh\ zh/tei gunai=ka. Are you bound to a wife? Do not seek dissolution. Have you been released from a wife? Do not seek a wife. are you bound ← have you been bound, but with emphasis on the present state of being bound.
1 Cor 7:28 870Ea_n de\ kai\ gh/mh|j, ou0x h3martej: kai\ e0a_n gh/mh| h9 parqe/noj, ou0x h3marten. Qli/yin de\ th|= sarki\ e3cousin oi9 toiou=toi: e0gw_ de\ u9mw~n fei/domai. But even if you do marry, you have not sinned. And if a virgin marries, she has not sinned. However, such will have tribulation in the flesh. But I spare you.
1 Cor 7:29 Tou=to de/ fhmi, a)delfoi/, {RP P1904 S1550: - } [E1624 S1894: o3ti] o9 kairo\j sunestalme/noj: to\ loipo/n e0stin i3na kai\ {RP P1904 S1550 S1894: oi9} [E1624: - ] e1xontej gunai=kaj w(j mh\ e1xontej w}sin: And I say this, {RP P1904 S1550: brothers: the} [E1624 S1894: brothers, that the] time has drawn on. From now on it is for even {RP P1904 S1550 S1894: those} [E1624: those] who have wives to be as if they do not have wives, o3ti, that: absent in RP P1904 S1550 F1859=9/13 (incl. c(tacite)) vs. present in E1624 S1894 F1859=4/13 (Scrivener's dehl).

oi9, the, those (having): present in RP P1904 S1550 S1894 F1859=13/13 (incl. c(tacite)) vs. absent in E1624 F1859=0/13.
1 Cor 7:30 kai\ oi9 klai/ontej, w(j mh\ klai/ontej: kai\ oi9 xai/rontej, w(j mh\ xai/rontej: kai\ oi9 a)gora&zontej, w(j mh\ kate/xontej: and for those who weep to be as if they do not weep, and for those who rejoice to be as if they do not rejoice, and for those who make purchases to be as if they don't possess anything,
1 Cor 7:31 kai\ oi9 xrw&menoi tw%~ ko/smw% tou/tw%, w(j mh\ kataxrw&menoi: para&gei ga_r to\ sxh=ma tou= ko/smou tou/tou. and for those who use this world to be as if they don't exploit it, for the system of this world is passing away.
1 Cor 7:32 Qe/lw de\ u9ma~j a)meri/mnouj ei]nai. 879O a!gamoj merimna%~ ta_ tou= kuri/ou, pw~j a)re/sei tw%~ kuri/w%: And I would like you to be free from anxiety. He who is not married cares about the affairs of the Lord, about how he can please the Lord, can ← will, a Hebraism.
1 Cor 7:33 o9 de\ gamh/saj merimna%~ ta_ tou= ko/smou, pw~j a)re/sei th|= gunaiki/. but he who is married cares about the affairs of the world, about how he can please his wife. can ← will, a Hebraism.
1 Cor 7:34 Meme/ristai {RP P1904: kai\} [TR: - ] h9 gunh\ kai\ h9 parqe/noj. 879H a!gamoj merimna%~ ta_ tou= kuri/ou, i3na h|] a(gi/a kai\ sw&mati kai\ pneu/mati: h9 de\ gamh/sasa merimna%~ ta_ tou= ko/smou, pw~j a)re/sei tw%~ a)ndri/. There is {RP P1904: also} [TR: - ] a distinction between a married woman and a virgin. An unmarried woman cares about the affairs of the Lord, in order that she may be holy in both body and spirit. But the married woman cares about the affairs of the world, about how she can please her husband. kai\, and: present in RP P1904 F1859=13/13 vs. absent in TR F1859=0/13.

there is {RP P1904: ...} [TR: - ] a distinction ← it has been divided.

can ← will, a Hebraism.
1 Cor 7:35 Tou=to de\ pro\j to\ u9mw~n au0tw~n sumfe/ron le/gw: ou0x i3na bro/xon u9mi=n e0piba&lw, a)lla_ pro\j to\ eu1sxhmon kai\ {RP TR: eu0pro/sedron} [P1904: eu0pa&redron] tw%~ kuri/w% a)perispa&stwj. And I say this for the benefit of yourselves, not in order to put a noose round you, but for the sake of what is seemly and with willing devotion to the Lord without distraction. eu0pro/sedron, properly attentive (1), RP TR F1859=11/13 vs. eu0pa&redron, properly attentive (2), P1904 F1859=1/13 (Scrivener's m) vs. another reading, F1859=1/13 (Scrivener's o).
1 Cor 7:36 Ei0 de/ tij a)sxhmonei=n e0pi\ th\n parqe/non au0tou= nomi/zei, e0a_n h|] u9pe/rakmoj, kai\ ou3twj o0fei/lei gi/nesqai, o4 qe/lei poiei/tw: ou0x a(marta&nei: gamei/twsan. But if anyone thinks he is behaving in an improper way towards his virgin daughter, if she is passing the prime of life, and if he thinks it has to be this way, let him do what he wishes – he is not sinning – let such virgins marry. let such virgins marry: i.e. marry their suitors, as approved by their fathers.
1 Cor 7:37 874Oj de\ e3sthken e9drai=oj e0n th|= kardi/a%, mh\ e1xwn a)na&gkhn, e0cousi/an de\ e1xei peri\ tou= i0di/ou qelh/matoj, kai\ tou=to ke/kriken e0n th|= kardi/a% au0tou=, tou= threi=n th\n e9autou= parqe/non, kalw~j poiei=. But he who stands steadfast in his heart, not being under compulsion, but who has control over his own will, and who has so decided in his heart to keep his virgin daughter at home – he does well. being under ← having.

has so decided ← has decided this.
1 Cor 7:38 873Wste kai\ o9 e0kgami/zwn kalw~j poiei=: o9 de\ mh\ e0kgami/zwn krei=sson poiei=. So that he who gives her in marriage also does well, but he who does not give her in marriage does better.
1 Cor 7:39 Gunh\ de/detai no/mw% e0f' o3son xro/non zh|= o9 a)nh\r au0th=j: e0a_n de\ {RP: kai\} [P1904 TR: - ] koimhqh|= o9 a)nh/r {RP: - } [P1904 TR: au0th=j], e0leuqe/ra e0sti\n w%{ qe/lei gamhqh=nai, mo/non e0n kuri/w%. The wife is bound by the law as long as her husband is alive. But if {RP: her} [P1904 TR: her] husband falls asleep, she is free to marry whom she wishes, except that it must be in the Lord. kai\, and, also (but not necessarily translatable): present in RP F1859=7/13 (Scrivener's abefhlo) vs. absent in P1904 TR F1859=6/13 (Scrivener's cdgkmn). A weak disparity with RP, R=7:8.

au0th=j, her: absent in RP F1859=11/13 vs. present in P1904 TR F1859=2/13 (Scrivener's am).

to marry ← to be married to.
1 Cor 7:40 Makariwte/ra de/ e0stin e0a_n ou3twj mei/nh|, kata_ th\n e0mh\n gnw&mhn: dokw~ de\ ka)gw_ pneu=ma qeou= e1xein. But she is more blessed if she remains as she is, in my opinion. And I also consider I have the spirit of God. as she isthus.
1 Cor 8:1 Peri\ de\ tw~n ei0dwloqu/twn, oi1damen o3ti pa&ntej gnw~sin e1xomen. 879H gnw~sij fusioi=, h9 de\ a)ga&ph oi0kodomei=. Now concerning things offered to idols, we know that we all have knowledge. Knowledge puffs a person up, whereas love edifies.
1 Cor 8:2 Ei0 de/ tij dokei= ei0de/nai ti, ou0de/pw ou0de\n e1gnwken kaqw_j dei= gnw~nai: And if anyone thinks he knows anything, he has not yet come to knowledge of anything in the way it is necessary to know it. knows ... come to knowledge ... know: the first verb of knowing is of instinctive knowing; the second two are of acquired knowledge.
1 Cor 8:3 ei0 de/ tij a)gapa%~ to\n qeo/n, ou[toj e1gnwstai u9p' au0tou=. But if anyone loves God, he is known by him. he is known ← this (one) has been known, but with emphasis on the present state of being known in an ongoing way. The verb of knowing is of acquired knowledge.
1 Cor 8:4 Peri\ th=j brw&sewj ou]n tw~n ei0dwloqu/twn, oi1damen o3ti ou0de\n ei1dwlon e0n ko/smw%, kai\ o3ti ou0dei\j qeo\j e3teroj ei0 mh\ ei[j. Concerning food which has been offered to idols, then, we know that there is no self-existent idol in the universe, and that there is no other God besides the one. no other God besides the one ← no other God except one. What is acceptable pleonastic usage in Greek gives the impression in English of one other god besides the true God, so we adapt our translation accordingly. Another case of pleonastic usage in Mark 12:4.
1 Cor 8:5 Kai\ ga_r ei1per ei0si\n lego/menoi qeoi/, ei1te e0n ou0ranw%~ ei1te e0pi\ {RP-text: - } [RP-marg P1904 TR: th=j] gh=j: w#sper ei0si\n qeoi\ polloi/, kai\ ku/rioi polloi/: For indeed, although there are those called gods, whether in heaven or on {RP-text: - } [RP-marg P1904 TR: the] earth, as indeed there are many gods and many lords, th=j, the (earth): absent in RP-text F1859=6/13 (Scrivener's fgklmn) vs. present in RP-marg P1904 TR F1859=7/13 (Scrivener's abcdeho). A disparity with RP-text, R=6:9.
1 Cor 8:6 a)ll' h9mi=n ei[j qeo\j o9 path/r, e0c ou[ ta_ pa&nta, kai\ h9mei=j ei0j au0to/n: kai\ ei[j ku/rioj 870Ihsou=j xristo/j, di' ou[ ta_ pa&nta, kai\ h9mei=j di' au0tou=. yet to us there is one God, the father, from whom all things come, including us for him, and one Lord Jesus Christ, through whom all things come, including us through him. from ← out of.
1 Cor 8:7 870All' ou0k e0n pa~sin h9 gnw~sij: tine\j de\ th|= suneidh/sei tou= ei0dw&lou e3wj a!rti w(j ei0dwlo/quton e0sqi/ousin, kai\ h9 sunei/dhsij au0tw~n a)sqenh\j ou]sa molu/netai. But knowledge is not prevalent among all. And some still eat that which has been offered to idols with consciousness of the idol, and their conscience, being weak, is defiled. still ← up to now.

that which has been offered to idols ← as that which has been offered to idols. The word w(j seems to be redundant, though it could originate from the manner of eating. See Luke 2:37.

An alternative translation of the verse is ... but some still have consciousness of an idol when they eat that which has been offered to an idol ... .
1 Cor 8:8 Brw~ma de\ h9ma~j ou0 pari/sthsin tw%~ qew%~: ou1te ga_r e0a_n fa&gwmen perisseu/omen, ou1te e0a_n mh\ fa&gwmen u9sterou/meqa. But food does not commend us to God. For neither if we eat do we gain anything, nor if we do not eat do we lose anything. do we gain anythingdo we abound, have surplus.

do we lose anythingdo we lack, fall short.

With eating and fasting one may gain or lose weight, but one does not gain or lose commendation to God this way.
1 Cor 8:9 Ble/pete de\ mh/pwj h9 e0cousi/a u9mw~n au3th pro/skomma ge/nhtai toi=j a)sqenou=sin. But watch out that this warrant of yours does not become a cause of stumbling to those who are weak. warrant: a warrant to eat whatever you wish.
1 Cor 8:10 870Ea_n ga&r tij i1dh| se to\n e1xonta gnw~sin e0n ei0dwlei/w% katakei/menon, ou0xi\ h9 sunei/dhsij au0tou= a)sqenou=j o1ntoj oi0kodomhqh/setai ei0j to\ ta_ ei0dwlo/quta e0sqi/ein; For if anyone sees you – you who have knowledge – reclining at table in an idolatrous temple, will not his conscience, with him being weak, be indoctrinated with the matter of eating things offered to idols? indoctrinated ← built, edified.
1 Cor 8:11 Kai\ a)polei=tai o9 a)sqenw~n a)delfo\j e0pi\ th|= sh|= gnw&sei, di' o4n xristo\j a)pe/qanen; And the weak brother, for whose sake Christ died, will be lost when confronted with your knowledge. We, with P1904, punctuate as a statement (because no ou0xi/ as in the previous verse, which pressurizes for an answer of yes); RP TBS-TR punctuate as a question.

when confronted with ← at.
1 Cor 8:12 Ou3twj de\ a(marta&nontej ei0j tou\j a)delfou/j, kai\ tu/ptontej au0tw~n th\n sunei/dhsin a)sqenou=san, ei0j xristo\n a(marta&nete. And in this way, in sinning against the brothers and wounding their weak conscience, you would be sinning against Christ. would be ← are. By this stage in the argument, we take the situation as hypothetical.
1 Cor 8:13 Dio/per ei0 brw~ma skandali/zei to\n a)delfo/n mou, ou0 mh\ fa&gw kre/a ei0j to\n ai0w~na, i3na mh\ to\n a)delfo/n mou skandali/sw. That is why if food causes offence to my brother, I certainly will never eat meat, in order not to cause offence to my brother. that is why ← on account of this.

never ← not ... throughout the age.
1 Cor 9:1 Ou0k ei0mi\ a)po/stoloj; Ou0k ei0mi\ e0leu/qeroj; Ou0xi\ 870Ihsou=n xristo\n to\n ku/rion h9mw~n e9w&raka; Ou0 to\ e1rgon mou u9mei=j e0ste e0n kuri/w%; Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?
1 Cor 9:2 Ei0 a!lloij ou0k ei0mi\ a)po/stoloj, a)lla& ge u9mi=n ei0mi: h9 ga_r sfragi\j th=j e0mh=j a)postolh=j u9mei=j e0ste e0n kuri/w%. If I am not an apostle to others, at least I am to you. For you in the Lord are the seal of my apostleship.
1 Cor 9:3 879H e0mh\ a)pologi/a toi=j e0me\ a)nakri/nousin au3th e0sti/n. My defence to those who examine me is as follows. as follows ← this.
1 Cor 9:4 Mh\ ou0k e1xomen e0cousi/an fagei=n kai\ piei=n; Do we not have authority to eat and drink?
1 Cor 9:5 Mh\ ou0k e1xomen e0cousi/an a)delfh\n gunai=ka peria&gein, w(j kai\ oi9 loipoi\ a)po/stoloi, kai\ oi9 a)delfoi\ tou= kuri/ou, kai\ Khfa~j; Do we not have authority to take a sister-lady around as the other apostles and the brothers of the Lord do, and Cephas does? as ← as also (otiose kai/).
1 Cor 9:6 872H mo/noj e0gw_ kai\ Barna&baj ou0k e1xomen e0cousi/an tou= mh\ e0rga&zesqai; Or is it only Barnabas and I who do not have a warrant not to work? Barnabas and I ← I and Barnabas.
1 Cor 9:7 Ti/j strateu/etai i0di/oij o0ywni/oij pote/; Ti/j futeu/ei a)mpelw~na, kai\ e0k tou= karpou= au0tou= ou0k e0sqi/ei; 872H ti/j poimai/nei poi/mnhn, kai\ e0k tou= ga&laktoj th=j poi/mnhj ou0k e0sqi/ei; Who ever serves as a soldier at his own expense? Who plants a vineyard and does not eat from its fruit? Or who tends a flock and does not eat from the milk of the flock?
1 Cor 9:8 Mh\ kata_ a!nqrwpon tau=ta lalw~; 872H ou0xi\ kai\ o9 no/moj tau=ta le/gei; Do I just say these things on a human level? Or does the law not say these things too? just: this word brings out the pressure for an answer of “no” to the question, as exerted by mh/.
1 Cor 9:9 870En ga_r tw%~ {RP-text: Mwu+se/wj} [RP-marg P1904 TR: Mwse/wj] no/mw% ge/graptai, Ou0 fimw&seij bou=n a)low~nta. Mh\ tw~n bow~n me/lei tw%~ qew%~; For in the law of Moses it stands written, “You shall not muzzle an ox which threshes.” Is God really concerned about oxen? Mwu+se/wj, of Moüses, RP-text F1859=1/12 (Scrivener's k) vs. Mwse/wj, of Moses, RP-marg P1904 TR F1859=9/12 vs. Mwu+se/oj, of Moses, F1859=2/12 (Scrivener's gl). A strong disparity with RP-text, R=1:11. But a reversal of the balance in 1 Cor 10:2.

Deut 25:4.

is God really concerned ← is it really a concern to God.
1 Cor 9:10 872H di' h9ma~j pa&ntwj le/gei; Di' h9ma~j ga_r e0gra&fh, o3ti e0p' e0lpi/di o0fei/lei o9 a)rotriw~n a)rotria%~n, kai\ o9 a)low~n th=j e0lpi/doj au0tou= mete/xein e0p' e0lpi/di. Or does he say it entirely for our sakes? Well, it was written for our sakes, because he who ploughs should plough in hope, and he who threshes in hope should have a share of his hope.
1 Cor 9:11 Ei0 h9mei=j u9mi=n ta_ pneumatika_ e0spei/ramen, me/ga ei0 h9mei=j u9mw~n ta_ sarkika_ qeri/somen; If we have sown spiritual things for you, is it anything extraordinary if we reap your material things? extraordinary ← great.

reap your material thingsshall reap your carnal (things), i.e. receive a wage from you.
1 Cor 9:12 Ei0 a!lloi th=j e0cousi/aj u9mw~n mete/xousin, ou0 ma~llon h9mei=j; 870All' ou0k e0xrhsa&meqa th|= e0cousi/a% tau/th|, a)lla_ pa&nta ste/gomen, i3na mh\ e0gkoph/n tina dw~men tw%~ eu0aggeli/w% tou= xristou=. If others share in this authority over you, should not we all the more? But we have not used this authority; rather, we endure all things, in order not to create any hindrance to the gospel of Christ. over you ← of you, an objective genitive.

create ← give.
1 Cor 9:13 Ou0k oi1date o3ti oi9 ta_ i9era_ e0rgazo/menoi e0k tou= i9erou= e0sqi/ousin, oi9 tw%~ qusiasthri/w% prosedreu/ontej tw%~ qusiasthri/w% summeri/zontai; Do you not know that those who work on holy matters eat from the income of the temple, and that those who officiate at the altar take a share in the sacrifices of the altar?
1 Cor 9:14 Ou3twj kai\ o9 ku/rioj die/tacen toi=j to\ eu0agge/lion katagge/llousin e0k tou= eu0aggeli/ou zh|=n. In this way the Lord also made provision for those who proclaim the gospel to live from the gospel.
1 Cor 9:15 870Egw_ de\ ou0deni\ e0xrhsa&mhn tou/twn: ou0k e1graya de\ tau=ta i3na ou3twj ge/nhtai e0n e0moi/: kalo\n ga&r moi ma~llon a)poqanei=n, h2 to\ kau/xhma& mou i3na tij kenw&sh|. But I have not used any of these things, and I have not written these things in order for it to be like that in my case. For it is better for me to die than that anyone should make my exultation void. better ... than ← good ... rather than. Positive for comparative, a Hebraism.
1 Cor 9:16 870Ea_n ga_r eu0aggeli/zwmai, ou0k e1stin moi kau/xhma: a)na&gkh ga&r moi e0pi/keitai: ou0ai\ de/ moi e0sti/n, e0a_n mh\ eu0aggeli/zwmai. For if I preach the gospel, I do not have anything to glory about, for necessity constrains me. But woe is me if I do not preach the gospel. anything to glory about ← a boast.

constrains ← lies on.
1 Cor 9:17 Ei0 ga_r e9kw_n tou=to pra&ssw, misqo\n e1xw: ei0 de\ a!kwn, oi0konomi/an pepi/steumai. For if I do this willingly, I have a reward. But if unwillingly, then I have still been entrusted with a stewardship. stewardship: or, dispensation.
1 Cor 9:18 Ti/j ou]n moi/ e0stin o9 misqo/j; 873Ina eu0aggelizo/menoj a)da&panon qh/sw to\ eu0agge/lion tou= xristou=, ei0j to\ mh\ kataxrh/sasqai th|= e0cousi/a% mou e0n tw%~ eu0aggeli/w%. So what is my reward? That in preaching the gospel I may present the gospel of Christ without expense being incurred, so as not to exploit my authority with the gospel.
1 Cor 9:19 870Eleu/qeroj ga_r w@n e0k pa&ntwn, pa~sin e0mauto\n e0dou/lwsa, i3na tou\j plei/onaj kerdh/sw. For although I am free from all, I have made myself a slave to all so as to win over the greater number of people. although: concessive use of the participle.
1 Cor 9:20 Kai\ e0geno/mhn toi=j 870Ioudai/oij w(j 870Ioudai=oj, i3na 870Ioudai/ouj kerdh/sw: toi=j u9po\ no/mon w(j u9po\ no/mon, i3na tou\j u9po\ no/mon kerdh/sw: And I became as a Jew to the Jews, in order to win over the Jews; to those under the law I became as one under the law, in order that I might win over those under the law;
1 Cor 9:21 toi=j a)no/moij w(j a!nomoj, mh\ w@n a!nomoj qew%~ a)ll' e1nnomoj xristw%~, i3na kerdh/sw a)no/mouj. to those who are without the law I became as one without the law (not being without the law to God, but subject in the law to Christ) in order that I might win over those without the law.
1 Cor 9:22 870Egeno/mhn toi=j a)sqene/sin w(j a)sqenh/j, i3na tou\j a)sqenei=j kerdh/sw. Toi=j pa~sin ge/gona ta_ pa&nta, i3na pa&ntwj tina_j sw&sw. To the weak I became as one weak, in order to win over the weak. I have become all sorts of things to all kinds of people in order to save some in all sorts of ways.
1 Cor 9:23 Tou=to de\ poiw~ dia_ to\ eu0agge/lion, i3na sugkoinwno\j au0tou= ge/nwmai. I do this on account of the gospel, in order that I may be a fellow sharer of it. be: or, become.
1 Cor 9:24 Ou0k oi1date o3ti oi9 e0n stadi/w% tre/xontej pa&ntej me\n tre/xousin, ei[j de\ lamba&nei to\ brabei=on; Ou3twj tre/xete, i3na katala&bhte. Do you not know that those who run in a stadium all run, but only one receives the prize? Run so as to win!
1 Cor 9:25 Pa~j de\ o9 a)gwnizo/menoj pa&nta e0gkrateu/etai: e0kei=noi me\n ou]n i3na fqarto\n ste/fanon la&bwsin, h9mei=j de\ a!fqarton. Every contestant exerts himself in every way. So they do it in order to obtain a perishable crown, but we for an imperishable one. they ← those.
1 Cor 9:26 870Egw_ toi/nun ou3twj tre/xw w(j ou0k a)dh/lwj: ou3twj pukteu/w, w(j ou0k a)e/ra de/rwn: So then, I run like that, not falteringly. I box like that, not beating the air, not falteringly ... not beating ← as not falteringly ... as not beating. Two cases of a redundant w(j; see Luke 2:37.
1 Cor 9:27 a)ll' {RP TR: u9pwpia&zw} [P1904: u9popia&zw] mou to\ sw~ma kai\ doulagwgw~, mh/pwj, a!lloij khru/caj, au0to\j a)do/kimoj ge/nwmai. but I deal severely with my body and bring it into subjection, in case, having proclaimed this to others, I myself become disqualified. u9pwpia&zw, I strike under the eye, deal severely (1), RP TR F1859=8/15 vs. u9popia&zw, I strike under the eye, deal severely (2), P1904 F1859=7/15 (Scrivener's ab*cfg**no). Nearly a disparity with RP, R=9:8.

deal severely with ← strike under the eye.

become disqualified: the context indicates for the prize.
1 Cor 10:1 Ou0 qe/lw de\ u9ma~j a)gnoei=n, a)delfoi/, o3ti oi9 pate/rej h9mw~n pa&ntej u9po\ th\n nefe/lhn h]san, kai\ pa&ntej dia_ th=j qala&sshj dih=lqon, And, brothers, I do not want you to be ignorant of the fact that our fathers were all under the cloud, and all passed through the sea.
1 Cor 10:2 kai\ pa&ntej ei0j to\n {RP P1904: Mwu+sh=n} [TR: Mwsh=n] e0bapti/santo e0n th|= nefe/lh| kai\ e0n th|= qala&ssh|, And they all had themselves baptized into Moses in the cloud and in the sea, Mwu+sh=n, Moüses, RP P1904 F1859=10/12 vs. Mwsh=n, Moses, TR F1859=2/12 (Scrivener's dn).

had themselves baptized: this sense comes from the middle voice. See Acts 4:3.
1 Cor 10:3 kai\ pa&ntej to\ au0to\ brw~ma pneumatiko\n e1fagon, and they all ate the same spiritual food,
1 Cor 10:4 kai\ pa&ntej to\ au0to\ po/ma pneumatiko\n e1pion: e1pinon ga_r e0k pneumatikh=j a)kolouqou/shj pe/traj: h9 de\ pe/tra h]n o9 xristo/j. and they all drank the same spiritual drink, for they drank from a spiritual rock following them, and the rock was Christ.
1 Cor 10:5 870All' ou0k e0n toi=j plei/osin au0tw~n eu0do/khsen o9 qeo/j: katestrw&qhsan ga_r e0n th|= e0rh/mw%. But God was not pleased with most of them, as is evidenced by how they were strewn around in the desert. as is evidenced by howfor, but it is not the cause that is given, but the consequence which demonstrates the original assertion of the main clause.
1 Cor 10:6 Tau=ta de\ tu/poi h9mw~n e0genh/qhsan, ei0j to\ mh\ ei]nai h9ma~j e0piqumhta_j kakw~n, kaqw_j ka)kei=noi e0pequ/mhsan. But these things were depictions for us, so that we should not be intent on evil things, as they for their part were intent. were ← became.

depictions: compare Rom 5:14.

for us ← our, of us.

intent on ... were intent ← desirers of ... desired.

for their part ← also.
1 Cor 10:7 Mhde\ ei0dwlola&trai gi/nesqe, kaqw&j tinej au0tw~n: {RP: w#sper} [P1904 TR: w(j] ge/graptai, 870Eka&qisen o9 lao\j fagei=n kai\ piei=n, kai\ a)ne/sthsan pai/zein. And do not become idolaters, as some of them did, {RP: as indeed} [P1904 TR: as] it stands written, “The people sat down to eat and drink, and stood up to make sport.” w#sper, as (strengthened form), RP F1859=10/12 vs. w(j, as, P1904 TR F1859=2/12 (Scrivener's dk).

Ex 32:6.
1 Cor 10:8 Mhde\ porneu/wmen, kaqw&j tinej au0tw~n e0po/rneusan, kai\ e1peson e0n mia%~ h9me/ra% ei1kosi trei=j xilia&dej. And let us not fornicate, as some of them fornicated, and twenty-three thousand fell in one day.
1 Cor 10:9 Mhde\ e0kpeira&zwmen to\n xristo/n, kaqw_j kai/ tinej au0tw~n e0pei/rasan, kai\ u9po\ tw~n o1fewn a)pw&lonto. And let us not put Christ to the test, as some of them put him to the test and were destroyed by the serpents. as ← as also (otiose kai/).

him: this ellipsis is justified considering 1 Cor 10:4.
1 Cor 10:10 Mhde\ goggu/zete, kaqw_j kai/ tinej au0tw~n e0go/ggusan, kai\ a)pw&lonto u9po\ tou= o0loqreutou=. And do not grumble, as some of them grumbled, and were killed by the destroyer. as ← as also (otiose kai/). There is a certain sense of for their part, which we use occasionally, but not here.
1 Cor 10:11 Tau=ta de\ pa&nta tu/poi sune/bainon e0kei/noij: e0gra&fh de\ pro\j nouqesi/an h9mw~n, ei0j ou4j ta_ te/lh tw~n ai0w&nwn kath/nthsen. Now all these things happened to those people as depictions, but they have been written as a warning to us, on whom the ends of the ages have converged. to us ← of us, objective genitive (they warn us).
1 Cor 10:12 873Wste o9 dokw~n e9sta&nai, blepe/tw mh\ pe/sh|. So he who thinks he is standing, let him watch out that he does not fall.
1 Cor 10:13 Peirasmo\j u9ma~j ou0k ei1lhfen ei0 mh\ a)nqrw&pinoj: pisto\j de\ o9 qeo/j, o4j ou0k e0a&sei u9ma~j peirasqh=nai u9pe\r o4 du/nasqe, a)lla_ poih/sei su\n tw%~ peirasmw%~ kai\ th\n e1kbasin, tou= du/nasqai u9ma~j u9penegkei=n. Temptation has not got a grip on you, except for the human kind. But God is faithful, and he will not allow you to be tempted beyond what you can take, but rather will also fashion the outcome with the temptation so that you can endure it. temptation: or, putting to the test.

got a grip on ← taken, seized.

fashion the outcome or, make an escape route. “Outcome” in Heb 13:7.
1 Cor 10:14 Dio/per, a)gaphtoi/ mou, feu/gete a)po\ th=j {RP TR: ei0dwlolatrei/aj} [P1904: ei0dwlolatri/aj]. Therefore, my beloved, flee from idolatry. ei0dwlolatrei/aj, idolatry (1), RP TR F1859=3/13 (Scrivener's h*mn) vs. ei0dwlolatri/aj, idolatry (2), P1904 F1859=9/13 (Scrivener's abcdfgh**lo) vs. another spelling, F1859=1/13 (Scrivener's k). A disparity with RP, R=4:10.
1 Cor 10:15 879Wj froni/moij le/gw, kri/nate u9mei=j o3 fhmi. I speak as to the prudent; judge for yourselves what I say.
1 Cor 10:16 To\ poth/rion th=j eu0logi/aj o4 eu0logou=men, ou0xi\ koinwni/a tou= ai3matoj tou= xristou= e0sti/n; To\n a!rton o4n klw~men, ou0xi\ koinwni/a tou= sw&matoj tou= xristou= e0sti/n; The cup of blessing which we bless – is it not fellowship with the blood of Christ? The bread which we break – is it not fellowship with the body of Christ? the bread: inverse attraction (antecedent takes its case from the relative pronoun).
1 Cor 10:17 873Oti ei[j a!rtoj, e4n sw~ma, oi9 polloi/ e0smen: oi9 ga_r pa&ntej e0k tou= e9no\j a!rtou mete/xomen. Because although many, we are one loaf of bread, one body – for we all partake of one loaf of bread.
1 Cor 10:18 Ble/pete to\n 870Israh\l kata_ sa&rka: ou0xi\ oi9 e0sqi/ontej ta_j qusi/aj koinwnoi\ tou= qusiasthri/ou ei0si/n; Look at Israel according to the flesh. Are not those who eat the sacrifices involved with the altar? involved with ← partners of.
1 Cor 10:19 Ti/ ou]n fhmi; 873Oti ei1dwlo/n ti/ e0stin; 872H o3ti ei0dwlo/quto/n ti/ e0stin; What, then, do I say? That an idol is anything? Or that that which is offered to an idol is anything?
1 Cor 10:20 870All' o3ti a$ qu/ei ta_ e1qnh, daimoni/oij qu/ei, kai\ ou0 qew%~: ou0 qe/lw de\ u9ma~j koinwnou\j tw~n daimoni/wn gi/nesqai. No, but I say that what the Gentiles offer, they offer to demons and not to God, and I do not want you to become involved with the demons. Deut 32:17.

involved with ← partners of.
1 Cor 10:21 Ou0 du/nasqe poth/rion kuri/ou pi/nein kai\ poth/rion daimoni/wn: ou0 du/nasqe trape/zhj kuri/ou mete/xein kai\ trape/zhj daimoni/wn. You cannot drink the cup of the Lord as well as the cup of demons. You cannot partake of the Lord's table and of the demons' table. as well as ← and.
1 Cor 10:22 872H parazhlou=men to\n ku/rion; Mh\ i0sxuro/teroi au0tou= e0sme/n; Or do we provoke the Lord to jealousy? Are we really stronger than him? than him: or, if the reader prefers, than he.
1 Cor 10:23 Pa&nta moi e1cestin, a)ll' ou0 pa&nta sumfe/rei. Pa&nta moi e1cestin, a)ll' ou0 pa&nta oi0kodomei=. Everything is permitted me, but not everything is profitable. Everything is permitted me, but not everything edifies.
1 Cor 10:24 Mhdei\j to\ e9autou= zhtei/tw, a)lla_ to\ tou= e9te/rou e3kastoj. Let no-one seek his own interest, but rather let each seek that of another.
1 Cor 10:25 Pa~n to\ e0n make/llw% pwlou/menon e0sqi/ete, mhde\n a)nakri/nontej dia_ th\n sunei/dhsin: Eat anything that is sold in the meat-market, not inquiring in any way for conscience's sake. anything ← everything.
1 Cor 10:26 Tou= ga_r kuri/ou h9 gh= kai\ to\ plh/rwma au0th=j. For the earth is the Lord's and the fulness of it. Ps 24:1.
1 Cor 10:27 Ei0 de/ tij kalei= u9ma~j tw~n a)pi/stwn, kai\ qe/lete poreu/esqai, pa~n to\ paratiqe/menon u9mi=n e0sqi/ete, mhde\n a)nakri/nontej dia_ th\n sunei/dhsin. If any of the unbelievers invites you round and you wish to go, eat everything laid before you, not inquiring in any way for conscience's sake.
1 Cor 10:28 870Ea_n de/ tij u9mi=n ei1ph|, Tou=to ei0dwlo/quto/n e0stin, mh\ e0sqi/ete di' e0kei=non to\n mhnu/santa kai\ th\n sunei/dhsin: Tou= ga_r kuri/ou h9 gh= kai\ to\ plh/rwma au0th=j. But if anyone says to you, “This has been offered to idols”, do not eat it on account of him who informed you and conscience. For the earth is the Lord's and the fulness of it. Ps 24:1.

him ← that (one).
1 Cor 10:29 Sunei/dhsin de\ le/gw, ou0xi\ th\n e9autou=, a)lla_ th\n tou= e9te/rou: i3na ti/ ga_r h9 e0leuqeri/a mou kri/netai u9po\ a!llhj suneidh/sewj; And I don't mean your own conscience, but that of the other. For why should my freedom be judged by another's conscience? should ... be ← is.

another's conscience ← another conscience.
1 Cor 10:30 Ei0 {RP P1904: - } [TR: de\] e0gw_ xa&riti mete/xw, ti/ blasfhmou=mai u9pe\r ou[ e0gw_ eu0xaristw~; {RP P1904: If} [TR: And if] I partake of grace, why should I be vilified for that for which I give thanks? de\, and / but: absent in RP P1904 F1859=13/13 vs. present in TR F1859=0/13.

should I be ← am.

Paul, being under grace, may give thanks for, and eat, anything, but he is liable to be vilified for it.
1 Cor 10:31 Ei1te ou]n e0sqi/ete, ei1te pi/nete, ei1te ti poiei=te, pa&nta ei0j do/can qeou= poiei=te. So whether you eat or whether you drink or whether you do anything, do everything to the glory of God.
1 Cor 10:32 870Apro/skopoi gi/nesqe kai\ 870Ioudai/oij kai\ 873Ellhsin kai\ th|= e0kklhsi/a% tou= qeou=: Be inoffensive to both Jews and Greeks as well as to the church of God, as well as: this phrase is justified by the first kai\; English lacks an equivalent of the emphatic “both” when more than two items are conjoined.

church: see Matt 16:18.
1 Cor 10:33 kaqw_j ka)gw_ pa&nta pa~sin a)re/skw, mh\ zhtw~n to\ e0mautou= sumfe/ron, a)lla_ to\ tw~n pollw~n, i3na swqw~sin. as I also please everyone in respect of all things, not seeking my own benefit, but that of the many so that that they may be saved.
1 Cor 11:1 Mimhtai/ mou gi/nesqe, kaqw_j ka)gw_ xristou=. Be imitators of me, as I am of Christ. be ← become.

I amI also (otiose kai/).
1 Cor 11:2 870Epainw~ de\ u9ma~j, a)delfoi/, o3ti pa&nta mou me/mnhsqe, kai\ kaqw_j pare/dwka u9mi=n ta_j parado/seij kate/xete. But I praise you, brothers, because you remember me in all respects, and you hold on to the traditions as I handed them down to you.
1 Cor 11:3 Qe/lw de\ u9ma~j ei0de/nai, o3ti panto\j a)ndro\j h9 kefalh\ o9 xristo/j e0stin: kefalh\ de\ gunaiko/j, o9 a)nh/r: kefalh\ de\ xristou=, o9 qeo/j. And I want you to know that Christ is the head of every man, and that the head of the wife is the husband, and that the head of Christ is God.
1 Cor 11:4 Pa~j a)nh\r proseuxo/menoj h2 profhteu/wn, kata_ kefalh=j e1xwn, kataisxu/nei th\n kefalh\n au0tou=. Every man praying or prophesying with the head covered dishonours his head.
1 Cor 11:5 Pa~sa de\ gunh\ proseuxome/nh h2 profhteu/ousa a)katakalu/ptw% th|= kefalh|=, kataisxu/nei th\n kefalh\n e9auth=j: e4n ga&r e0stin kai\ to\ au0to\ th|= e0curhme/nh|. But every woman praying or prophesying with the head uncovered dishonours her head. For she and one shaven are one and the same. and ← to, suggesting when likened to.

one and the same: Greek uses neuter forms here.
1 Cor 11:6 Ei0 ga_r ou0 katakalu/ptetai gunh/, kai\ keira&sqw: ei0 de\ ai0sxro\n gunaiki\ to\ kei/rasqai h2 cura~sqai, katakalupte/sqw. For if a woman is not covered, let her have her hair cut. And if having her hair cut or being shaven is dishonouring to a woman, let her be covered.
1 Cor 11:7 870Anh\r me\n ga_r ou0k o0fei/lei katakalu/ptesqai th\n kefalh/n, ei0kw_n kai\ do/ca qeou= u9pa&rxwn: gunh\ de\ do/ca a)ndro/j e0stin. For indeed a man should not cover his head, since he is the image and glory of God, but a woman is the glory of a man. cover his head ← be covered (in respect of) the head.

since: causal use of the participle.
1 Cor 11:8 Ou0 ga&r e0stin a)nh\r e0k gunaiko/j, a)lla_ gunh\ e0c a)ndro/j: For the man is not from the woman, but the woman is from the man.
1 Cor 11:9 kai\ ga_r ou0k e0kti/sqh a)nh\r dia_ th\n gunai=ka, a)lla_ gunh\ dia_ to\n a!ndra: For indeed, man was not created for the sake of the woman, but the woman for the sake of the man.
1 Cor 11:10 dia_ tou=to o0fei/lei h9 gunh\ e0cousi/an e1xein e0pi\ th=j kefalh=j dia_ tou\j a)gge/louj. On account of this, the woman should have authority over her head, because of the angels. Angels also mentioned in 1 Cor 4:9.
1 Cor 11:11 Plh\n ou1te a)nh\r xwri\j gunaiko/j, ou1te gunh\ xwri\j a)ndro/j, e0n kuri/w%. Except that there is neither man without woman, nor woman without man, in the Lord.
1 Cor 11:12 873Wsper ga_r h9 gunh\ e0k tou= a)ndro/j, ou3twj kai\ o9 a)nh\r dia_ th=j gunaiko/j, ta_ de\ pa&nta e0k tou= qeou=. For just as the woman is from the man, so is the man through the woman, but everything is from God. so ← so also (otiose kai/).
1 Cor 11:13 870En u9mi=n au0toi=j kri/nate: pre/pon e0sti\n gunai=ka a)kataka&lupton tw%~ qew%~ proseu/xesqai; Judge among yourselves. Is it becoming for a woman to pray to God uncovered?
1 Cor 11:14 872H ou0de\ au0th\ h9 fu/sij dida&skei u9ma~j, o3ti a)nh\r me\n e0a_n koma%~, a)timi/a au0tw%~ e0sti/n; Or does not even nature itself teach you that if a man lets his hair grow, it is to his dishonour? to his dishonour ← a dishonour to him.
1 Cor 11:15 Gunh\ de\ e0a_n koma%~, do/ca au0th|= e0sti/n. 873Oti h9 ko/mh a)nti\ peribolai/ou de/dotai {RP: - } [P1904 TR: au0th|=]. But that if a woman lets her hair grow, it is to her honour. For hair has been given {RP: - } [P1904 TR: to her] instead of a headdress. au0th|=, to her: absent in RP F1859=4/13 (Scrivener's efhl) vs. present in P1904 TR F1859=9/13 (including Scrivener's adm which place the word before de/dotai). A disparity with RP, R=4:11 (or R=4:8 if Scrivener's adm are excluded).

Punctuation: P1904, but not RP TBS-TR, has a question: is it to her honour? Or, that it is to her honour?

to her honour ← an honour to her.

headdress: or, cloak.
1 Cor 11:16 Ei0 de/ tij dokei= filo/neikoj ei]nai, h9mei=j toiau/thn sunh/qeian ou0k e1xomen, ou0de\ ai9 e0kklhsi/ai tou= qeou=. But if anyone is inclined to be contentious, we do not have any such custom, and neither do the churches of God. churches: see Matt 16:18.
1 Cor 11:17 Tou=to de\ paragge/llwn ou0k e0painw~, o3ti ou0k ei0j to\ krei=tton a)ll' ei0j to\ h[tton sune/rxesqe. Now as I advocate this, I don't praise you, because you meet together not for the better but for the worse.
1 Cor 11:18 Prw~ton me\n ga_r sunerxome/nwn u9mw~n e0n {RP P1904: - } [TR: th|=] e0kklhsi/a%, a)kou/w sxi/smata e0n u9mi=n u9pa&rxein, kai\ me/roj ti pisteu/w. For firstly, I hear that when you come together in {RP P1904: the} [TR: the] church, there are divisions among you and to some extent I believe it. th|=, the: absent in RP P1904 F1859=9/11 vs. present in TR F1859=2/11 (Scrivener's gh).

Punctuation: one could take in the church with there are divisions.

church: see Matt 16:18.

to some extent ← (in respect of) a certain part.
1 Cor 11:19 Dei= ga_r kai\ ai9re/seij e0n u9mi=n ei]nai, i3na oi9 do/kimoi faneroi\ ge/nwntai e0n u9mi=n. For there must indeed be sects among you, in order that those who are approved might be made evident among you.
1 Cor 11:20 Sunerxome/nwn ou]n u9mw~n e0pi\ to\ au0to/, ou0k e1stin kuriako\n dei=pnon fagei=n. So when you meet together in one place, there is no question of eating the Lord's supper. one ← the same.
1 Cor 11:21 873Ekastoj ga_r to\ i1dion dei=pnon prolamba&nei e0n tw%~ fagei=n, kai\ o4j me\n peina%~, o4j de\ mequ/ei. For each person first grabs his own supper when eating, and one goes hungry, while another becomes drunk. first grabs ← takes beforehand.
1 Cor 11:22 Mh\ ga_r oi0ki/aj ou0k e1xete ei0j to\ e0sqi/ein kai\ pi/nein; 872H th=j e0kklhsi/aj tou= qeou= katafronei=te, kai\ kataisxu/nete tou\j mh\ e1xontaj; Ti/ u9mi=n ei1pw; 870Epaine/sw u9ma~j e0n tou/tw%; Ou0k e0painw~. For do you not have houses for eating and drinking in? Or do you despise the church of God, and put those who do not have anything to shame? What am I to say to you? Am I to praise you in this matter? I do not praise you. church: see Matt 16:18.
1 Cor 11:23 870Egw_ ga_r pare/labon a)po\ tou= kuri/ou, o4 kai\ pare/dwka u9mi=n, o3ti o9 ku/rioj 870Ihsou=j e0n th|= nukti\ h|[ paredi/doto e1laben a!rton, For I had received from the Lord that which I passed on to you, that the Lord Jesus took bread on the night when he was betrayed. which ← which also (otiose kai/).

when ← on which.
1 Cor 11:24 kai\ eu0xaristh/saj e1klasen, kai\ ei]pen, La&bete, fa&gete, Tou=to/ mou/ e0stin to\ sw~ma to\ u9pe\r u9mw~n klw&menon: tou=to poiei=te ei0j th\n e0mh\n a)na&mnhsin. And when he had given thanks, he broke it and said, “Take it and eat it. This is my body which is broken for you. Do this in remembrance of me”, is: i.e. represents.
1 Cor 11:25 879Wsau/twj kai\ to\ poth/rion, meta_ to\ deipnh=sai, le/gwn, Tou=to to\ poth/rion h9 kainh\ diaqh/kh e0sti\n e0n tw%~ e0mw%~ ai3mati: tou=to poiei=te, o9sa&kij a@n pi/nhte, ei0j th\n e0mh\n a)na&mnhsin. similarly also saying of the cup after having supper, “This cup is the new covenant by my blood. Do this, and every time you drink, let it be in remembrance of me.” every time ← as often as.
1 Cor 11:26 879Osa&kij ga_r a@n e0sqi/hte to\n a!rton tou=ton, kai\ to\ poth/rion tou=to pi/nhte, to\n qa&naton tou= kuri/ou katagge/llete a!xri ou[ a@n e1lqh|. For until he comes, every time you eat this bread and drink this cup, you proclaim the Lord's death. every time ← as often as.
1 Cor 11:27 873Wste o4j a@n e0sqi/h| to\n a!rton tou=ton h2 pi/nh| to\ poth/rion tou= kuri/ou a)naci/wj {RP: tou= kuri/ou} [P1904 TR: - ], e1noxoj e1stai tou= sw&matoj kai\ {RP: tou=} [P1904 TR: - ] ai3matoj tou= kuri/ou. So that whoever eats this bread or drinks the cup of the Lord unworthily {RP: of the Lord} [P1904 TR: - ] will be guilty of the body and {RP: the} [P1904 TR: - ] blood of the Lord. tou= kuri/ou, of the Lord: present in RP F1859=1/11 (Scrivener's e) vs. absent in P1904 TR F1859=10/11. A strong disparity with RP, R=1:12. AV differs textually.

tou=, of the (blood): present in RP F1859=9/13 (Scrivener's a**bcefglmo) vs. absent in P1904 TR F1859=4/13 (Scrivener's a*dhk).
1 Cor 11:28 Dokimaze/tw de\ a!nqrwpoj e9auto/n, kai\ ou3twj e0k tou= a!rtou e0sqie/tw, kai\ e0k tou= pothri/ou pine/tw. Let a man test himself then, and eat from the bread and drink from the cup in this way.
1 Cor 11:29 879O ga_r e0sqi/wn kai\ pi/nwn a)naci/wj, kri/ma e9autw%~ e0sqi/ei kai\ pi/nei, mh\ diakri/nwn to\ sw~ma tou= kuri/ou. For he who eats and drinks unworthily eats and drinks judgment on himself, not discerning the body of the Lord. on himself ← to himself.
1 Cor 11:30 Dia_ tou=to e0n u9mi=n polloi\ a)sqenei=j kai\ a!rrwstoi, kai\ koimw~ntai i9kanoi/. This is why there are many weak and sick among you, and a fair number are falling asleep. this is why ← on account of this.

a fair number ← sufficient.
1 Cor 11:31 Ei0 ga_r e9autou\j diekri/nomen, ou0k a@n e0krino/meqa. For if we were examining ourselves, we would not be being judged.
1 Cor 11:32 Krino/menoi de/, u9po\ {RP TR: - } [P1904: tou=] kuri/ou paideuo/meqa, i3na mh\ su\n tw%~ ko/smw% katakriqw~men. But when we are judged, we are disciplined by {RP TR: the} [P1904: the] Lord in order that we should not be condemned with the world. tou=, of the: absent in RP TR F1859=11/12 vs. present in P1904 F1859=1/12 (Scrivener's m).

Punctuation: one could repunctuate so as to take by the Lord with are judged rather than are disciplined.
1 Cor 11:33 873Wste, a)delfoi/ mou, sunerxo/menoi ei0j to\ fagei=n, a)llh/louj e0kde/xesqe. So, my brothers, when we meet together to eat, wait for each other. wait for each other: the opposite of the grabbing first of 1 Cor 11:21. The sense could be take it in turns without trying to get in first.
1 Cor 11:34 Ei0 de/ tij peina%~, e0n oi1kw% e0sqie/tw: i3na mh\ ei0j kri/ma sune/rxhsqe. Ta_ de\ loipa&, w(j a@n e1lqw, diata&comai. And if anyone is famished, let him eat at home, so that you do not meet bringing on judgment. As for the remaining matters, when I come, I will sort them out. famished ← hungry, but the sense is ravenous with intention to abuse the Lord's supper, as an opportunity to guzzle.

bringing on ← to.
1 Cor 12:1 Peri\ de\ tw~n pneumatikw~n, a)delfoi/, ou0 qe/lw u9ma~j a)gnoei=n. Now concerning spiritual gifts, brothers, I do not want you to be ignorant.
1 Cor 12:2 Oi1date o3ti {RP P1904: o3te} [TR: - ] e1qnh h]te pro\j ta_ ei1dwla ta_ a!fwna, w(j a@n h1gesqe, a)pago/menoi. You know {RP P1904: how, when you were pagans,} [TR: that you were pagans and how] you were being drawn and led away to mute idols. o3te, when: present in RP P1904 F1859=8/12 vs. absent in TR F1859=4/12 (Scrivener's bdlm).

{RP P1904: how ← that, but reinforced later by w(j, how.}

drawn ← led.
1 Cor 12:3 Dio\ gnwri/zw u9mi=n, o3ti ou0dei\j e0n pneu/mati qeou= lalw~n le/gei 870Ana&qema 870Ihsou=n: kai\ ou0dei\j du/natai ei0pei=n, Ku/rion 870Ihsou=n, ei0 mh\ e0n pneu/mati a(gi/w%. So I am making it known to you that no-one speaking in the spirit of God says that Jesus is a curse, and no-one can say that Jesus is Lord, except by holy spirit. Punctuation: the Greek is indirect speech (accusative and understood infinitive ei]nai), but RP represent it as direct speech by their capitalization. A punctuation divergence from RP.
1 Cor 12:4 Diaire/seij de\ xarisma&twn ei0si/n, to\ de\ au0to\ pneu=ma. Now there are varieties of gracious gifts, but it is the same spirit involved.
1 Cor 12:5 Kai\ diaire/seij diakoniw~n ei0si/n, kai\ o9 au0to\j ku/rioj. And there are varieties of ministries, but the same Lord is involved.
1 Cor 12:6 Kai\ diaire/seij e0nerghma&twn ei0si/n, o9 de\ au0to/j e0stin qeo/j, o9 e0nergw~n ta_ pa&nta e0n pa~sin. And there are varieties of activities, but it is the same God who activates everything in everyone.
1 Cor 12:7 879Eka&stw% de\ di/dotai h9 fane/rwsij tou= pneu/matoj pro\j to\ sumfe/ron. But manifestation of the spirit is given to each person to be a benefit.
1 Cor 12:8 87[W| me\n ga_r dia_ tou= pneu/matoj di/dotai lo/goj sofi/aj, a!llw% de\ lo/goj gnw&sewj, kata_ to\ au0to\ pneu=ma: For to one a word of wisdom is given through the spirit, whereas to another it is a word of knowledge according to the same spirit,
1 Cor 12:9 e9te/rw% de\ pi/stij, e0n tw%~ au0tw%~ pneu/mati: a!llw% de\ xari/smata i0ama&twn e0n tw%~ au0tw%~ pneu/mati: and to another it is faith by the same spirit, while to another it is gracious gifts of healing by the same spirit,
1 Cor 12:10 a!llw% de\ e0nergh/mata duna&mewn, a!llw% de\ profhtei/a, a!llw% de\ diakri/seij pneuma&twn, e9te/rw% de\ ge/nh glwssw~n, a!llw% de\ e9rmhnei/a glwssw~n: and to yet another the working of deeds of power, and to another prophecy, and to another discernings of spirits, and to another various kinds of tongues, and to another the interpretation of tongues. working ← workings.
1 Cor 12:11 pa&nta de\ tau=ta e0nergei= to\ e4n kai\ to\ au0to\ pneu=ma, diairou=n i0di/a% e9ka&stw% kaqw_j bou/letai. One and the same spirit is active in all these things, apportioning to each individually as it wishes. is active in: compare Eph 1:11.
1 Cor 12:12 Kaqa&per ga_r to\ sw~ma e3n e0stin, kai\ me/lh e1xei polla&, pa&nta de\ ta_ me/lh tou= sw&matoj tou= e9no/j, polla_ o1nta, e3n e0stin sw~ma: ou3twj kai\ o9 xristo/j. For as the body is one and has many parts, and all the parts are of the one body, yet are many, whereas the body is one, so also is Christ.
1 Cor 12:13 Kai\ ga_r e0n e9ni\ pneu/mati h9mei=j pa&ntej ei0j e4n sw~ma e0bapti/sqhmen, ei1te 870Ioudai=oi ei1te 873Ellhnej, ei1te dou=loi ei1te e0leu/qeroi: kai\ pa&ntej ei0j e4n pneu=ma e0poti/sqhmen. For indeed, we have all been baptized by one spirit into one body, whether Jews or Greeks, whether slaves or free, and we have all been given drink at one spirit. at one spirit ← to one spirit (pregnant use); as at a fountain, as noted by [CB].
1 Cor 12:14 Kai\ ga_r to\ sw~ma ou0k e1stin e4n me/loj a)lla_ polla&. For indeed, the body is not one part, but many.
1 Cor 12:15 870Ea_n ei1ph| o9 pou/j, 873Oti ou0k ei0mi\ xei/r, ou0k ei0mi\ e0k tou= sw&matoj: ou0 para_ tou=to ou0k e1stin e0k tou= sw&matoj; If the foot says, “Because I am not a hand, I am not of the body”, surely it is not so, that on account of this it is not part of the body?
1 Cor 12:16 Kai\ e0a_n ei1ph| to\ ou]j, 873Oti ou0k ei0mi\ o0fqalmo/j, ou0k ei0mi\ e0k tou= sw&matoj: ou0 para_ tou=to ou0k e1stin e0k tou= sw&matoj; And if the ear says, “Because I am not an eye, I am not of the body”, surely it is not so, that on account of this it is not part of the body?
1 Cor 12:17 Ei0 o3lon to\ sw~ma o0fqalmo/j, pou= h9 a)koh/; Ei0 o3lon a)koh/, pou= h9 o1sfrhsij; If the whole body were an eye, where would hearing be? If it were all hearing, where would the sense of smell be?
1 Cor 12:18 Nuni\ de\ o9 qeo\j e1qeto ta_ me/lh e4n e3kaston au0tw~n e0n tw%~ sw&mati, kaqw_j h0qe/lhsen. But as it is, God has appointed the parts – each one of them – in the body as he wished. but as it isbut now.
1 Cor 12:19 Ei0 de\ h]n ta_ pa&nta e4n me/loj, pou= to\ sw~ma; But if all were one part, where would the body be?
1 Cor 12:20 Nu=n de\ polla_ me\n me/lh, e4n de\ sw~ma. But as it is, there are many parts and one body. but as it isbut now.
1 Cor 12:21 Ou0 du/natai de\ {RP: o9} [P1904 TR: - ] o0fqalmo\j ei0pei=n th|= xeiri/, Xrei/an sou ou0k e1xw: h2 pa&lin h9 kefalh\ toi=j posi/n, Xrei/an u9mw~n ou0k e1xw. And {RP: the} [P1904 TR: an] eye cannot say to the hand, “I don't need you”, or again the head to the feet, “I don't need you.” o9, the (eye): present in RP F1859=9/12 vs. absent in P1904 TR F1859=3/12 (Scrivener's eho).
1 Cor 12:22 870Alla_ pollw%~ ma~llon ta_ dokou=nta me/lh tou= sw&matoj a)sqene/stera u9pa&rxein, a)nagkai=a& e0stin: But how much more is it necessary that those parts of the body which seem to be weaker exist, exist: AV differs, giving u9pa&rxein a different function in the sentence (to be).
1 Cor 12:23 kai\ a$ dokou=men {RP P1904 S1550 S1894: a)timo/tera} [E1624: a)timw&tera] ei]nai tou= sw&matoj, tou/toij timh\n perissote/ran periti/qemen: kai\ ta_ a)sxh/mona h9mw~n eu0sxhmosu/nhn perissote/ran e1xei: and that as for those parts of the body which we consider to be less honoured, that we invest them with all the more copious honour, then our uncomely parts have more copious comeliness, a)timo/tera, less honoured; not honoured (classical form, short o after long syllable, long ), RP P1904 S1550 S1894 F1859=8/12 vs. a)timw&tera, less honoured; not honoured (non-classical form), E1624 F1859=4/12 (Scrivener's bcfm).

them ← these.
1 Cor 12:24 ta_ de\ eu0sxh/mona h9mw~n ou0 xrei/an e1xei: a)ll' o9 qeo\j suneke/rasen to\ sw~ma, tw%~ u9sterou=nti perissote/ran dou\j timh/n, while our comely parts do not need redress. But God composed the body, and gave more copious honour to that which lacked it,
1 Cor 12:25 i3na mh\ h|] {RP: sxi/smata} [P1904 TR: sxi/sma] e0n tw%~ sw&mati, a)lla_ to\ au0to\ u9pe\r a)llh/lwn merimnw~sin ta_ me/lh. in order that there should be no {RP: divisions} [P1904 TR: division] in the body, but that the parts should care for each other in the same way. sxi/smata, divisions, RP F1859=7/12 (Scrivener's abcdegk) vs. sxi/sma, division, P1904 TR F1859=5/12 (Scrivener's fhlmo). Nearly a disparity with RP, R=7:7.
1 Cor 12:26 Kai\ ei1te pa&sxei e4n me/loj, sumpa&sxei pa&nta ta_ me/lh: ei1te doca&zetai e4n me/loj, sugxai/rei pa&nta ta_ me/lh. And if one part suffers, all the parts suffer with it; if one part is glorified, all the parts rejoice with it.
1 Cor 12:27 879Umei=j de/ e0ste sw~ma xristou=, kai\ me/lh e0k me/rouj. And you are a body of Christ, and members individually. a body: one could justify the body on grammatical grounds – the word the often needs supplying in phrases like this – but consider John 10:16, other sheep too, which are not of this fold, and consider the body of Ephesians and Colossians where no distinctions in the parts are mentioned.

individually ← out of a part, so perhaps in a role. We speak of a part or role in a play.
1 Cor 12:28 Kai\ ou4j me\n e1qeto o9 qeo\j e0n th|= e0kklhsi/a% prw~ton a)posto/louj, deu/teron profh/taj, tri/ton didaska&louj, e1peita duna&meij, ei]ta xari/smata i0ama&twn, a)ntilh/yeij, kubernh/seij, ge/nh glwssw~n. And God appointed some in the church: firstly, apostles; secondly, prophets; thirdly, teachers; then deeds of power; then gracious gifts of healing, help, guidance, and various kinds of tongues. church: see Matt 16:18.

help, guidance ← helps, guidances.
1 Cor 12:29 Mh\ pa&ntej a)po/stoloi; Mh\ pa&ntej profh=tai; Mh\ pa&ntej dida&skaloi; Mh\ pa&ntej duna&meij; Are all apostles? Are all prophets? Are all teachers? Are all workers of deeds of power? These questions pressure for an answer of no.
1 Cor 12:30 Mh\ pa&ntej xari/smata e1xousin i0ama&twn; Mh\ pa&ntej glw&ssaij lalou=sin; Mh\ pa&ntej diermhneu/ousin; Do all have gracious gifts of healing? Do all speak in tongues? Do all interpret?
1 Cor 12:31 Zhlou=te de\ ta_ xari/smata ta_ krei/ttona. Kai\ e1ti kaq' u9perbolh\n o9do\n u9mi=n dei/knumi. Be zealous for the best gracious gifts. And yet I show you a superior way. best ← better, Greek comparative for superlative, compare Luke 7:28.
1 Cor 13:1 870Ea_n tai=j glw&ssaij tw~n a)nqrw&pwn lalw~ kai\ tw~n a)gge/lwn, a)ga&phn de\ mh\ e1xw, ge/gona xalko\j h0xw~n h2 ku/mbalon a)lala&zon. If I speak in the languages of men and of the angels, but do not have love, I am sounding copper or a clanging cymbal. I am ← I have become.
1 Cor 13:2 Kai\ e0a_n e1xw profhtei/an, kai\ ei0dw~ ta_ musth/ria pa&nta kai\ pa~san th\n gnw~sin, kai\ e0a_n e1xw pa~san th\n pi/stin, w#ste o1rh meqista&nein, a)ga&phn de\ mh\ e1xw, {RP S1550: ou0qe/n} [P1904 E1624 S1894: ou0de/n] ei0mi. And if I have prophecy and know all the mysteries and have all knowledge, and if I have all faith so as to move mountains, but if I do not have love, I am nothing. ou0qe/n, nothing (1), RP S1550 F1859=10/12 vs. ou0de/n, nothing (2), P1904 E1624 S1894 F1859=2/12 (Scrivener's dm).
1 Cor 13:3 Kai\ e0a_n {RP P1904 S1550 S1894: ywmi/sw} [E1624: ywmi/zw] pa&nta ta_ u9pa&rxonta& mou, kai\ e0a_n paradw~ to\ sw~ma& mou i3na {RP-text TR: kauqh/swmai} [RP-marg P1904: kauqh/somai], a)ga&phn de\ mh\ e1xw, ou0de\n w)felou=mai. And if I distribute food from the proceeds of all my belongings, and if I deliver my body to be burned, but do not have love, I am not profited in any way. ywmi/sw, I dole out (aorist subjunctive or future indicative), RP P1904 S1550 S1894 F1859=12/12 vs. ywmi/zw, I dole out (present subjunctive), E1624 F1859=0/12.

kauqh/swmai, I am burned (aorist subjunctive of new verb kauqe/w (?), or irregular form from kai/w), RP-text TR F1859=7/13 (Scrivener's ab*eglmo) vs. kauqh/somai, I am burned (future indicative), RP-marg P1904 F1859=6/13 (Scrivener's b**cdfhk). Nearly a disparity with RP-text, R=8:7.
1 Cor 13:4 879H a)ga&ph makroqumei=, xrhsteu/etai: h9 a)ga&ph ou0 zhloi=: h9 a)ga&ph ou0 perpereu/etai, ou0 fusiou=tai, Love is longsuffering; it is kind. Love is not jealous. Love does not vaunt itself; it does not become puffed up.
1 Cor 13:5 ou0k a)sxhmonei=, ou0 zhtei= ta_ e9auth=j, ou0 parocu/netai, ou0 logi/zetai to\ kako/n, It does not behave in an unseemly way; it does not seek its own interests; it is not provoked; it does not keep an account of evil.
1 Cor 13:6 ou0 xai/rei e0pi\ th|= a)diki/a%, sugxai/rei de\ th|= a)lhqei/a%, It does not rejoice over injustice, but rejoices with truth.
1 Cor 13:7 pa&nta ste/gei, pa&nta pisteu/ei, pa&nta e0lpi/zei, pa&nta u9pome/nei. It bears all things, it believes all things, it puts hope in all things; it endures all things.
1 Cor 13:8 879H a)ga&ph ou0de/pote e0kpi/ptei: ei1te de\ profhtei=ai, katarghqh/sontai: ei1te glw~ssai, pau/sontai: ei1te gnw~sij, katarghqh/setai. Love never fails. But if there are gifts of prophecies, they will be abolished. And if there are tongues, they will cease. And if there is knowledge, it will cease to be applicable.
1 Cor 13:9 870Ek me/rouj {RP P1904: de\} [TR: ga_r] ginw&skomen, kai\ e0k me/rouj profhteu/omen: {RP P1904: But} [TR: For] we know in part, and prophesy in part. de\, and, but, RP P1904 F1859=11/12 vs. ga_r, for, TR F1859=1/12 (Scrivener's m).
1 Cor 13:10 o3tan de\ e1lqh| to\ te/leion, to/te to\ e0k me/rouj katarghqh/setai. But when the culmination arrives, then that which is in part will be abolished.
1 Cor 13:11 873Ote h1mhn nh/pioj, w(j nh/pioj e0la&loun, w(j nh/pioj e0fro/noun, w(j nh/pioj e0logizo/mhn: o3te de\ ge/gona a)nh/r, kath/rghka ta_ tou= nhpi/ou. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. But since I have become a man, I have done away with childish things.
1 Cor 13:12 Ble/pomen ga_r a!rti di' e0so/ptrou e0n ai0ni/gmati, to/te de\ pro/swpon pro\j pro/swpon: a!rti ginw&skw e0k me/rouj, to/te de\ e0pignw&somai kaqw_j kai\ e0pegnw&sqhn. For now we see through a mirror enigmatically, but then it will be face to face. At present I know in part, but then I will know as I am also known. know ... known: or, acknowledge ... acknowledged.
1 Cor 13:13 Nuni\ de\ me/nei pi/stij, e0lpi/j, a)ga&ph, ta_ tri/a tau=ta: mei/zwn de\ tou/twn h9 a)ga&ph. And now there remain faith, hope and love – these three things. But the greatest of these is love. greatest ← greater, Greek comparative for superlative.
1 Cor 14:1 Diw&kete th\n a)ga&phn: zhlou=te de\ ta_ pneumatika&, ma~llon de\ i3na profhteu/hte. Pursue love, and be zealous for the spiritual gifts – preferably that you may prophesy.
1 Cor 14:2 879O ga_r lalw~n glw&ssh| ou0k a)nqrw&poij lalei=, a)lla_ tw%~ qew%~: ou0dei\j ga_r a)kou/ei, pneu/mati de\ lalei= musth/ria. For he who speaks in a tongue does not speak to men, but to God. For no-one understands him; rather, he speaks mysteries by the spirit. understands ← hears.
1 Cor 14:3 879O de\ profhteu/wn a)nqrw&poij lalei= oi0kodomh\n kai\ para&klhsin kai\ paramuqi/an. But he who prophesies speaks edification and encouragement and consolation to men.
1 Cor 14:4 879O lalw~n glw&ssh| e9auto\n oi0kodomei=, o9 de\ profhteu/wn e0kklhsi/an oi0kodomei=. He who speaks in a tongue edifies himself, but he who prophesies edifies the church. church: see Matt 16:18.
1 Cor 14:5 Qe/lw de\ pa&ntaj u9ma~j lalei=n glw&ssaij, ma~llon de\ i3na profhteu/hte: mei/zwn ga_r o9 profhteu/wn h2 o9 lalw~n glw&ssaij, e0kto\j ei0 mh\ {RP P1904: diermhneu/ei} [TR: diermhneu/h|], i3na h9 e0kklhsi/a oi0kodomh\n la&bh|. I would like you all to speak in tongues, but more so that you should prophesy. For he who prophesies is greater than he who speaks in tongues, unless he interprets, so that the church receives edification. diermhneu/ei, he interprets (non-classical present indicative), RP P1904 F1859=9/12 vs. diermhneu/h|, he interprets (classical present subjunctive), TR F1859=2/12 (Scrivener's emn) vs. another reading, F1859=1/12 (Scrivener's c).

would like ← want.

church: see Matt 16:18.
1 Cor 14:6 Nuni\ de/, a)delfoi/, e0a_n e1lqw pro\j u9ma~j glw&ssaij lalw~n, ti/ u9ma~j w)felh/sw, e0a_n mh\ u9mi=n lalh/sw h2 e0n a)pokalu/yei, h2 e0n gnw&sei, h2 e0n profhtei/a% h2 e0n didaxh|=; And now, brothers, if I come to you speaking in tongues, how will I benefit you, unless I speak to you either in the form of revelation or in knowledge or in prophecy or in teaching?
1 Cor 14:7 873Omwj ta_ a!yuxa fwnh\n dido/nta, ei1te au0lo/j, ei1te kiqa&ra, e0a_n diastolh\n toi=j fqo/ggoij mh\ {RP P1904: didw~} [TR: dw%~], pw~j gnwsqh/setai to\ au0lou/menon h2 to\ kiqarizo/menon; Likewise, when inanimate objects give sound, whether the flute or the harp, if they do not show a distinction in the tones, how will the flute-playing or harp-playing be identified? didw~, they (neuter) give, present, (but iota subscript wanting), RP P1904 F1859=11/12 vs. dw%~, they (neuter) give, aorist, TR F1859=1/12 (Scrivener's f). An iota subscript divergence from RP, iota subscript wanting.

likewise: for our translation (though not in our reproduction of the RP Greek text) we have re-accented o3mwj, nevertheless, to o9mw~j, likewise. An accentuation divergence from RP P1904 TBS-TR. AV differs, (and even). We make the same accent change in Gal 3:15 (see our note there), but not in John 12:42.

show ← give.
1 Cor 14:8 Kai\ ga_r e0a_n a!dhlon fwnh\n sa&lpigc dw%~, ti/j paraskeua&setai ei0j po/lemon; For indeed, if a trumpet gives an unclear sound, who will prepare himself for war?
1 Cor 14:9 Ou3twj kai\ u9mei=j dia_ th=j glw&sshj e0a_n mh\ eu1shmon lo/gon dw~te, pw~j gnwsqh/setai to\ lalou/menon; 871Esesqe ga_r ei0j a)e/ra lalou=ntej. So you too, if you do not give clear speech through the tongue, how will that which is spoken be understood? For you will just be speaking into the air.
1 Cor 14:10 Tosau=ta, ei0 tu/xoi, ge/nh fwnw~n e0sti\n e0n ko/smw% kai\ ou0de\n {RP P1904 S1550 E1624: au0tw~n} [S1894: - ] a!fwnon. Now for all the kinds of languages which there might be in the world, not one {RP P1904 S1550 E1624: of them} [S1894: - ] is meaningless. au0tw~n, of them: present in RP P1904 S1550 E1624 F1859=11/12 vs. absent in S1894 F1859=1/12 (Scrivener's d).

now for all the kinds of languages which there might be ← so many, if it were to chance, kinds of voices there are.

not ← and / yet not.
1 Cor 14:11 870Ea_n ou]n mh\ ei0dw~ th\n du/namin th=j fwnh=j, e1somai tw%~ lalou=nti ba&rbaroj, kai\ o9 lalw~n e0n e0moi\ ba&rbaroj. So if I do not know the force of the sound, I will be to him who is speaking a barbarian, and he who is speaking will be a barbarian to me. a barbarian: one might have expected w(j here, like a barbarian – the converse of the redundant w(j of Luke 2:37 etc.
1 Cor 14:12 Ou3twj kai\ u9mei=j, e0pei\ zhlwtai/ e0ste pneuma&twn, pro\j th\n oi0kodomh\n th=j e0kklhsi/aj zhtei=te i3na perisseu/hte. So you too, since you are zealots for spiritual gifts, seek them so that you may excel in the edification of the church. spiritual giftsspirits.

church: see Matt 16:18.
1 Cor 14:13 Dio/per o9 lalw~n glw&ssh| proseuxe/sqw i3na diermhneu/h|. So let him who speaks in a tongue pray that he may interpret. he: or, one; the roles are separated in 1 Cor 12:10, but not necessarily so here.
1 Cor 14:14 870Ea_n ga_r proseu/xwmai glw&ssh|, to\ pneu=ma& mou proseu/xetai, o9 de\ nou=j mou a!karpo/j e0stin. For if I pray in a tongue, my spirit prays, but my mind is without fruit.
1 Cor 14:15 Ti/ ou]n e0sti/n; Proseu/comai tw%~ pneu/mati, proseu/comai de\ kai\ tw%~ noi+/: yalw~ tw%~ pneu/mati, yalw~ de\ kai\ {RP P1904 S1550 S1894: tw%~} [E1624: - ] noi+/. What is the issue then? I will pray in the spirit, and I will also pray in my mind. I will sing psalms in the spirit, and I will also sing psalms in my mind. tw%~, the (mind): present in RP P1904 S1550 S1894 F1859=11/12 vs. absent in E1624 F1859=0/12 vs. whole clause absent, F1859=1/12 (Scrivener's d).
1 Cor 14:16 870Epei\ e0a_n eu0logh/sh|j tw%~ pneu/mati, o9 a)naplhrw~n to\n to/pon tou= i0diw&tou pw~j e0rei= to\ 870Amh\n e0pi\ th|= sh|= eu0xaristi/a%, e0peidh\ ti/ le/geij ou0k oi]den; Otherwise, if you bless in the spirit, how will he who occupies the place of the layman say “Amen” to your thanksgiving, since he does not know what you are saying?
1 Cor 14:17 Su\ me\n ga_r kalw~j eu0xaristei=j, a)ll' o9 e3teroj ou0k oi0kodomei=tai. For you give thanks well, but the other person is not edified.
1 Cor 14:18 Eu0xaristw~ tw%~ qew%~ mou, pa&ntwn u9mw~n ma~llon glw&ssaij lalw~n: I give thanks to my God that I speak in tongues more than all of you,
1 Cor 14:19 a)ll' e0n e0kklhsi/a% qe/lw pe/nte lo/gouj dia_ tou= noo/j mou lalh=sai, i3na kai\ a!llouj kathxh/sw, h2 muri/ouj lo/gouj e0n glw&ssh|. but in the church I would rather speak five words mindfully, so that I might instruct others, than ten thousand words in a tongue. church: see Matt 16:18.

mindfully ← through my mind.

might ← might also, might for my part (otiose kai/).
1 Cor 14:20 870Adelfoi/, mh\ paidi/a gi/nesqe tai=j fresi/n: a)lla_ th|= kaki/a% nhpia&zete, tai=j de\ fresi\n te/leioi gi/nesqe. Brothers, do not be children in mentality. However, act like an infant with regard to evil, but become fully mature in mentality. be ← become.
1 Cor 14:21 870En tw%~ no/mw% ge/graptai o3ti 870En e9teroglw&ssoij kai\ e0n xei/lesin e9te/roij lalh/sw tw%~ law%~ tou/tw%, kai\ ou0d' ou3twj ei0sakou/sontai/ mou, le/gei ku/rioj. In the law it stands written,

“By those of another language

And by foreign lips

I will speak to this people,

And not even in this way will they listen to me,

Says the Lord.”

Isa 28:11, Isa 28:12.
1 Cor 14:22 873Wste ai9 glw~ssai ei0j shmei=o/n ei0sin, ou0 toi=j pisteu/ousin, a)lla_ toi=j a)pi/stoij: h9 de\ profhtei/a, ou0 toi=j a)pi/stoij, a)lla_ toi=j pisteu/ousin. So tongues are a sign not to those who believe, but to unbelievers. But prophecy is not for unbelievers, but for believers. tongues: presumably when the tongues are the languages of the unbelievers, as in Acts 2:6.
1 Cor 14:23 870Ea_n ou]n sune/lqh| h9 e0kklhsi/a o3lh e0pi\ to\ au0to/, kai\ pa&ntej glw&ssaij lalw~sin, ei0se/lqwsin de\ i0diw~tai h2 a!pistoi, ou0k e0rou=sin o3ti mai/nesqe; So if the whole church meets together and all speak in tongues, and laymen or unbelievers come in, will they not say that you are mad? church: see Matt 16:18.

tongues: presumably here when the tongues are not the languages of the unbelievers, uninterpreted, and everything is disorderly.
1 Cor 14:24 870Ea_n de\ pa&ntej profhteu/wsin, ei0se/lqh| de/ tij a!pistoj h2 i0diw&thj, e0le/gxetai u9po\ pa&ntwn, a)nakri/netai u9po\ pa&ntwn, But if all prophesy, and some unbeliever or layman comes in, he is confronted by all – he is challenged by all.
1 Cor 14:25 kai\ ou3twj ta_ krupta_ th=j kardi/aj au0tou= fanera_ gi/netai: kai\ ou3twj pesw_n e0pi\ pro/swpon proskunh/sei tw%~ qew%~ a)pagge/llwn o3ti 879O qeo\j o1ntwj e0n u9mi=n e0stin. And in this way the secret things of his heart become manifest, and so he will fall face down and worship God, declaring that God really is among you. RP punctuates for direct speech; we with TBS-TR, for indirect speech.
1 Cor 14:26 Ti/ ou]n e0sti/n, a)delfoi/; 873Otan sune/rxhsqe, e3kastoj u9mw~n yalmo\n e1xei, didaxh\n e1xei, glw~ssan e1xei, a)poka&luyin e1xei, e9rmhnei/an e1xei. Pa&nta pro\j oi0kodomh\n {RP P1904: gine/sqw} [TR: gene/sqw]. What is the issue then, brothers? Whenever you meet, each of you has a psalm – has teaching, has a tongue, has revelation, has interpretation. Let everything be for edification. gine/sqw, let it be (present, so imperfective aspect), RP P1904 F1859=12/12 vs. gene/sqw, let it be (aorist, so perfective aspect), TR F1859=0/12.
1 Cor 14:27 Ei1te glw&ssh| tij lalei=, kata_ du/o h2 to\ plei=ston trei=j, kai\ a)na_ me/roj, kai\ ei[j diermhneue/tw: And if anyone speaks in a tongue, let it be two on an occasion or at most three, and in turn, and let one interpret,
1 Cor 14:28 e0a_n de\ mh\ h|] diermhneuth/j, siga&tw e0n e0kklhsi/a%: e9autw%~ de\ lalei/tw kai\ tw%~ qew%~. but if there is no interpreter, let him be silent in the church, and let him speak to himself and to God. church: see Matt 16:18.
1 Cor 14:29 Profh=tai de\ du/o h2 trei=j lalei/twsan, kai\ oi9 a!lloi diakrine/twsan. However, let two or three prophets speak, and let the others use their discernment. use their discernment ← discern.
1 Cor 14:30 870Ea_n de\ a!llw% {RP P1904c TR: a)pokalufqh|=} [P1904u: a)pokakalufqh|=] kaqhme/nw%, o9 prw~toj siga&tw. And if anything is revealed to anyone else sitting there, let the first one be silent.
1 Cor 14:31 Du/nasqe ga_r kaq' e3na pa&ntej profhteu/ein, i3na pa&ntej manqa&nwsin, kai\ pa&ntej parakalw~ntai: For you can all prophesy one by one, so that all learn and all are encouraged.
1 Cor 14:32 kai\ pneu/mata profhtw~n profh/taij u9pota&ssetai. And the spiritual gifts of the prophets are under control of the prophets. spiritual giftsspirits, as in 1 Cor 14:12.

under control of ← subject to.
1 Cor 14:33 Ou0 ga&r e0stin a)katastasi/aj o9 qeo/j, {RP P1904: a)lla_} [TR: a)ll'] ei0rh/nhj, w(j e0n pa&saij tai=j e0kklhsi/aij tw~n a(gi/wn. For God is not characterized by disorder, but peace, ¶ as in all the churches of the saints. ¶ Verse division: in P1904 numbering, 1 Cor 14:34 begins here.

a)lla_, but (unapocopated), RP P1904 F1859=3/12 (Scrivener's egk) vs. a)ll', but (apocopated), TR F1859=9/12 (Scrivener's abcdfhlmo). A disparity with RP, R=4:10.

churches: see Matt 16:18.

saints: see Matt 27:52.
1 Cor 14:34 Ai9 gunai=kej u9mw~n e0n tai=j e0kklhsi/aij siga&twsan: ou0 ga_r e0pite/traptai au0tai=j lalei=n, a)ll' u9pota&ssesqai, kaqw_j kai\ o9 no/moj le/gei. Let your women in the churches be silent. For it is not permitted for them to speak, but to be in subjection, as the law also says. churches: see Matt 16:18.

it is not permitted ← it has not been permitted.

The reference to being in subjection is Gen 3:16.
1 Cor 14:35 Ei0 de/ ti maqei=n qe/lousin, e0n oi1kw% tou\j i0di/ouj a!ndraj e0perwta&twsan: ai0sxro\n ga&r e0stin gunaici\n e0n e0kklhsi/a% lalei=n. But if they wish to learn something, let them ask their own husbands at home, for it is shameful for women to speak in church. church: see Matt 16:18.
1 Cor 14:36 872H a)f' u9mw~n o9 lo/goj tou= qeou= e0ch=lqen; 872H ei0j u9ma~j mo/nouj kath/nthsen; Or was it from you that the word of God went out? Or was it to you alone that it came?
1 Cor 14:37 Ei1 tij dokei= profh/thj ei]nai h2 pneumatiko/j, e0piginwske/tw a$ gra&fw u9mi=n, o3ti {RP: - } [P1904 TR: tou=] kuri/ou ei0si\n e0ntolai/. If anyone considers himself to be a prophet or spiritual person, let him acknowledge that what I write to you is the Lord's commandments. tou=, the (Lord): absent in RP F1859=12/12 vs. present in P1904 TR F1859=0/12. A case of collusion between P1904 and TR?
1 Cor 14:38 Ei0 de/ tij a)gnoei=, a)gnoei/tw. But if anyone is ignorant of them, let him be ignorant.
1 Cor 14:39 873Wste, a)delfoi/, zhlou=te to\ profhteu/ein, kai\ to\ lalei=n glw&ssaij mh\ kwlu/ete: So, brothers, be zealous about prophesying, and do not prevent speaking in tongues.
1 Cor 14:40 pa&nta eu0sxhmo/nwj kai\ kata_ ta&cin gine/sqw. Let everything take place decently and in an orderly way.
1 Cor 15:1 Gnwri/zw de\ u9mi=n, a)delfoi/, to\ eu0agge/lion o4 eu0hggelisa&mhn u9mi=n, o4 kai\ parela&bete, e0n w%{ kai\ e9sth/kate, Now I make known to you, brothers, the gospel which I preached to you, which you also received, and in which you stand,
1 Cor 15:2 di' ou[ kai\ sw%&zesqe: ti/ni lo/gw% eu0hggelisa&mhn u9mi=n, ei0 kate/xete, e0kto\j ei0 mh\ ei0kh|= e0pisteu/sate. by which you are also being saved, if you hold on to the words with which I preached the gospel to you, unless you have come to believe in vain. words ← word.
1 Cor 15:3 Pare/dwka ga_r u9mi=n e0n prw&toij, o4 kai\ pare/labon, o3ti xristo\j a)pe/qanen u9pe\r tw~n a(martiw~n h9mw~n kata_ ta_j grafa&j: For I have passed on to you in the first place that which I for my part received, namely that Christ died for our sins according to the scriptures, for my part ← also. The conjunction kai\ often has a sense of reciprocity or parallelism.
1 Cor 15:4 kai\ o3ti e0ta&fh: kai\ o3ti e0gh/gertai th|= tri/th| h9me/ra% kata_ ta_j grafa&j: and that he was buried and that he was raised on the third day according to the scriptures, buried: or, entombed (and the Lord was put in a tomb).

he was raised ← he has been raised, or he has risen.
1 Cor 15:5 kai\ o3ti w!fqh Khfa%~, ei]ta toi=j dw&deka: and that he was seen by Cephas, then by the twelve.
1 Cor 15:6 e1peita w!fqh e0pa&nw pentakosi/oij a)delfoi=j e0fa&pac, e0c w{n oi9 plei/ouj me/nousin e3wj a!rti, tine\j de\ kai\ e0koimh/qhsan: After that he was seen by more than five hundred brothers at once, of whom the majority remain to the present time, but some have fallen asleep. some ← some also (otiose kai/).
1 Cor 15:7 e1peita w!fqh 870Iakw&bw%, ei]ta toi=j a)posto/loij pa~sin: Then he was seen by James, then by all the apostles,
1 Cor 15:8 e1sxaton de\ pa&ntwn, w(sperei\ tw%~ e0ktrw&mati, w!fqh ka)moi/. and last of all he was also seen by me, one untimely born, as it were. born: i.e. born from above / again (John 3:3), or born into the family of apostles.
1 Cor 15:9 870Egw_ ga&r ei0mi o9 e0la&xistoj tw~n a)posto/lwn, o4j ou0k ei0mi\ i9kano\j kalei=sqai a)po/stoloj, dio/ti e0di/wca th\n e0kklhsi/an tou= qeou=. For I am the least of the apostles, and I am not fit to be called an apostle, because I persecuted the church of God, church: see Matt 16:18.
1 Cor 15:10 Xa&riti de\ qeou= ei0mi o3 ei0mi, kai\ h9 xa&rij au0tou= h9 ei0j e0me\ ou0 kenh\ e0genh/qh, a)lla_ perisso/teron au0tw~n pa&ntwn e0kopi/asa, ou0k e0gw_ de/, a)ll' h9 xa&rij tou= qeou= h9 su\n e0moi/. but by the grace of God I am what I am, and his grace towards me has not been in vain, but I have toiled more inordinately than them all, yet not I, but the grace of God which is with me. than them: or, if the reader prefers, than they.
1 Cor 15:11 Ei1te ou]n e0gw&, ei1te e0kei=noi, ou3twj khru/ssomen kai\ ou3twj e0pisteu/sate. So whether it is I or they, this is what we preach and this is what you have believed. they ← those.

this is what (2x)thus.
1 Cor 15:12 Ei0 de\ xristo\j khru/ssetai o3ti e0k nekrw~n e0gh/gertai, pw~j le/gousi/n tinej e0n u9mi=n o3ti a)na&stasij nekrw~n ou0k e1stin; But if Christ is preached, namely that he has been raised from the dead, how is it that some among you say that there is no resurrection of the dead?
1 Cor 15:13 Ei0 de\ a)na&stasij nekrw~n ou0k e1stin, ou0de\ xristo\j e0gh/gertai: Now if there is no resurrection of the dead, then neither has Christ been raised.
1 Cor 15:14 ei0 de\ xristo\j ou0k e0gh/gertai, keno\n a!ra to\ kh/rugma h9mw~n, kenh\ de\ kai\ h9 pi/stij u9mw~n. And if Christ has not been raised, then our preaching is vacuous, and your faith is also vacuous.
1 Cor 15:15 Eu9risko/meqa de\ kai\ yeudoma&rturej tou= qeou=, o3ti e0marturh/samen kata_ tou= qeou= o3ti h1geiren to\n xristo/n, o4n ou0k h1geiren, ei1per a!ra nekroi\ ou0k e0gei/rontai. And we are also found to be false witnesses of God, because we have testified against God, that he raised Christ, whom he did not raise, if the dead really are not raised. if ... really ← if indeed therefore.
1 Cor 15:16 Ei0 ga_r nekroi\ ou0k e0gei/rontai, ou0de\ xristo\j e0gh/gertai: For if the dead are not raised, neither has Christ been raised,
1 Cor 15:17 ei0 de\ xristo\j ou0k e0gh/gertai, matai/a h9 pi/stij u9mw~n: e1ti e0ste\ e0n tai=j a(marti/aij u9mw~n. and if Christ has not been raised, your faith is futile; you are still in your sins.
1 Cor 15:18 871Ara kai\ oi9 koimhqe/ntej e0n xristw%~ a)pw&lonto. In that case those who have fallen asleep in Christ have also perished.
1 Cor 15:19 Ei0 e0n th|= zwh|= tau/th| h0lpiko/tej e0sme\n e0n xristw%~ mo/non, e0leeino/teroi pa&ntwn a)nqrw&pwn e0sme/n. If we have only hoped in Christ for this life, we are the most pitiable of all men. for ← in, a reference to the period where the hope applies.

most pitiable ← more pitiable, Greek comparative for superlative.
1 Cor 15:20 Nuni\ de\ xristo\j e0gh/gertai e0k nekrw~n, a)parxh\ tw~n kekoimhme/nwn e0ge/neto. But as it is, Christ has been raised from the dead. He has become the firstfruit of those who have fallen asleep. but as it isbut now.

those who have fallen asleep: on the italicization of have, see Acts 21:20.
1 Cor 15:21 870Epeidh\ ga_r di' a)nqrw&pou o9 qa&natoj, kai\ di' a)nqrw&pou a)na&stasij nekrw~n. For since death came through a man, the resurrection of the dead also came through a man.
1 Cor 15:22 873Wsper ga_r e0n tw%~ 870Ada_m pa&ntej a)poqnh|/skousin, ou3twj kai\ e0n tw%~ xristw%~ pa&ntej zw%opoihqh/sontai. For as in Adam all die, so in Christ all will be made alive. so ← so also (otiose kai/).
1 Cor 15:23 873Ekastoj de\ e0n tw%~ i0di/w% ta&gmati: a)parxh\ xristo/j, e1peita oi9 {RP: tou=} [P1904 TR: - ] xristou= e0n th|= parousi/a% au0tou=. But each in his own order. Christ the firstfruit, then those of Christ at his coming. tou=, of the (Christ): present in RP F1859=12/12 vs. absent in P1904 TR F1859=0/12. A case of collusion between P1904 and TR?
1 Cor 15:24 Ei]ta to\ te/loj, o3tan paradw%~ th\n basilei/an tw%~ qew%~ kai\ patri/, o3tan katargh/sh| pa~san a)rxh\n kai\ pa~san e0cousi/an kai\ du/namin. Then the end comes, when he delivers the kingdom to him who is God and father, when he abolishes all rule and all authority and power.
1 Cor 15:25 Dei= ga_r au0to\n basileu/ein, a!xri ou[ a@n qh|= pa&ntaj tou\j e0xqrou\j u9po\ tou\j po/daj au0tou=. For he must reign until he has put all the enemies under his feet. Ps 8:7MT (Ps 8:6AV), Ps 110:1.
1 Cor 15:26 871Esxatoj e0xqro\j katargei=tai o9 qa&natoj. The last enemy which will be abolished is death.
1 Cor 15:27 Pa&nta ga_r u9pe/tacen u9po\ tou\j po/daj au0tou=. 873Otan de\ ei1ph| o3ti Pa&nta u9pote/taktai, dh=lon o3ti e0kto\j tou= u9pota&cantoj au0tw%~ ta_ pa&nta. For he has put everything in subjection under his feet. And when he says, “Everything has been subjected”, it is evident that it is with the exception of him who made everything subject to him. Ps 8:7MT (Ps 8:6AV), Ps 110:1.
1 Cor 15:28 873Otan de\ u9potagh|= au0tw%~ ta_ pa&nta, to/te kai\ au0to\j o9 ui9o\j u9potagh/setai tw%~ u9pota&canti au0tw%~ ta_ pa&nta, i3na h|] o9 qeo\j ta_ pa&nta e0n pa~sin. And when everything has been subjected to him, then the son himself will be subjected to him who subjected everything to him, in order that God may be all in all. God: it does not say “the father”, as we have seen this verse misquoted (see internet).
1 Cor 15:29 870Epei\ ti/ poih/sousin oi9 baptizo/menoi u9pe\r tw~n nekrw~n; Ei0 o3lwj nekroi\ ou0k e0gei/rontai, ti/ kai\ bapti/zontai u9pe\r tw~n nekrw~n; For otherwise, what will they who are being baptized in connection with the state of the dead do? If the dead are not raised at all, why are they being baptized in connection with the state of the dead? in connection with (2x)on behalf of, but also concerning, in connection with, as in 2 Thes 2:1.

why ← why also (otiose kai/).
1 Cor 15:30 Ti/ kai\ h9mei=j kinduneu/omen pa~san w#ran; And why do we endanger ourselves all the time? all the time ← every hour.
1 Cor 15:31 Kaq' h9me/ran a)poqnh|/skw, nh\ th\n {RP P1904 E1624 S1894: u9mete/ran} [S1550: h9mete/ran] kau/xhsin, h4n e1xw e0n xristw%~ 870Ihsou= tw%~ kuri/w% h9mw~n. I die every day, I swear by the exultation over {RP P1904 E1624 S1894: you} [S1550: us] which I have in Christ Jesus our Lord. u9mete/ran, (over) you, your, RP P1904 E1624 S1894 F1859=8/12 (Scivener's bcdefglo) vs. h9mete/ran, (over) us, our, S1550 F1859=3/12 (Scrivener's akm) vs. initial letter erased, F1859=1/12 (Scrivener's h).
1 Cor 15:32 Ei0 kata_ a!nqrwpon e0qhrioma&xhsa e0n 870Efe/sw%, ti/ moi to\ o1feloj, ei0 nekroi\ ou0k e0gei/rontai; Fa&gwmen kai\ pi/wmen, au1rion ga_r a)poqnh|/skomen. If I, humanly speaking, have done battle with wild beasts in Ephesus, what advantage do I have if the dead are not raised? Then let us eat and drink, for tomorrow we die. Isa 22:13.
1 Cor 15:33 Mh\ plana~sqe: Fqei/rousin h1qh {RP P1904: xrhsta_} [TR: xrh/sq'] o9mili/ai kakai/. Do not be led astray: bad company corrupts good habits. xrhsta_, good (unapocopated), RP P1904 F1859=12/12 vs. xrh/sq', good (apocopated), TR F1859=0/12.

be led astray: or, go astray.

company ← companies.
1 Cor 15:34 870Eknh/yate dikai/wj kai\ mh\ a(marta&nete: a)gnwsi/an ga_r qeou= tine\j e1xousin: pro\j e0ntroph\n u9mi=n le/gw. Sober up as is right and do not sin. For some are ignorant of God. I speak to your shame. as is right ← righteously.

to your shame ← to you for shame.
1 Cor 15:35 870All' e0rei= tij, Pw~j e0gei/rontai oi9 nekroi/; Poi/w% de\ sw&mati e1rxontai; But someone will say, “How are the dead raised? And with what kind of body will they come?”
1 Cor 15:36 871Afron, su\ o4 spei/reij, ou0 zw%opoiei=tai e0a_n mh\ a)poqa&nh|: You fool, what you sow – surely it does not give life unless it dies?
1 Cor 15:37 kai\ o4 spei/reij, ou0 to\ sw~ma to\ genhso/menon spei/reij, a)lla_ gumno\n ko/kkon, ei0 tu/xoi, si/tou h1 tinoj tw~n loipw~n: And what you sow – you do not sow the body which will come, but a bare seed, whether it happens to be of wheat or of some other crop.
1 Cor 15:38 o9 de\ qeo\j au0tw%~ di/dwsin sw~ma kaqw_j h0qe/lhsen, kai\ e9ka&stw% tw~n sperma&twn to\ i1dion sw~ma. But God gives it a body as he has willed, that is, to each kind of seed, its own body.
1 Cor 15:39 Ou0 pa~sa sa_rc h9 au0th\ sa&rc: a)lla_ a!llh me\n {RP P1904: - } [TR: sa_rc] a)nqrw&pwn, a!llh de\ sa_rc kthnw~n, a!llh de\ i0xqu/wn, a!llh de\ {RP TR: pthnw~n} [P1904: peteinw~n]. Not all flesh is the same flesh, but there is one kind {RP P1904: - } [TR: of flesh] for men, but another kind of flesh for cattle, and another for fish, and another for birds. sa_rc, flesh: absent in RP P1904 F1859=12/12 vs. present in TR F1859=0/12.

pthnw~n, feathered, bird, RP TR F1859=12/12 vs. peteinw~n, able to fly, bird, P1904 F1859=0/12.
1 Cor 15:40 Kai\ sw&mata e0poura&nia, kai\ sw&mata e0pi/geia: a)ll' e9te/ra me\n h9 tw~n e0pourani/wn do/ca, e9te/ra de\ h9 tw~n e0pigei/wn. And there are upper-heavenly bodies and earthly bodies, but the glory of the upper-heavenly ones is of one kind whereas that of the earthly ones is of another kind.
1 Cor 15:41 871Allh do/ca h9li/ou, kai\ a!llh do/ca selh/nhj, kai\ a!llh do/ca a)ste/rwn: a)sth\r ga_r a)ste/roj diafe/rei e0n do/ch|. The glory of the sun is of one kind, and the glory of the moon is of another kind, and the glory of the stars is of yet another kind, for one star differs from another star in glory.
1 Cor 15:42 Ou3twj kai\ h9 a)na&stasij tw~n nekrw~n. Spei/retai e0n fqora%~, e0gei/retai e0n a)fqarsi/a%: So is also the resurrection of the dead. It is sown in perishability; it is raised in indefectibility.
1 Cor 15:43 spei/retai e0n a)timi/a%, e0gei/retai e0n do/ch|: spei/retai e0n a)sqenei/a%, e0gei/retai e0n duna&mei: It is sown in dishonour; it is raised in glory. It is sown in weakness; it is raised in power.
1 Cor 15:44 spei/retai sw~ma yuxiko/n, e0gei/retai sw~ma pneumatiko/n. 871Estin sw~ma yuxiko/n, kai\ e1stin sw~ma pneumatiko/n. It is sown as a natural body; it is raised as a spiritual body. There is a natural body and there is a spiritual body. natural (2x)of the soul, “soulical”.
1 Cor 15:45 Ou3twj kai\ ge/graptai, 870Ege/neto o9 prw~toj a!nqrwpoj 870Ada_m ei0j yuxh\n zw~san. 879O e1sxatoj 870Ada_m ei0j pneu=ma zw%opoiou=n. So it also stands written, “The first man Adam became a living soul.” The last Adam – a life-giving spirit. Gen 2:7.

soul: or, being. Adam did not have a soul; he was a soul, and he died. The scriptural soul is not immortal; see Ezek 18:4, Ezek 18:20.
1 Cor 15:46 870All' ou0 prw~ton to\ pneumatiko/n, a)lla_ to\ yuxiko/n, e1peita to\ pneumatiko/n. But the spiritual was not first, but the natural, then came the spiritual. natural ← of the soul, “soulical”.
1 Cor 15:47 879O prw~toj a!nqrwpoj e0k gh=j, xoi+ko/j: o9 deu/teroj a!nqrwpoj o9 ku/rioj e0c ou0ranou=. The first man was of the earth – of dust. The second man is the Lord from heaven.
1 Cor 15:48 Oi[oj o9 xoi+ko/j, toiou=toi kai\ oi9 xoi+koi/, kai\ oi[oj o9 e0poura&nioj, toiou=toi kai\ oi9 e0poura&nioi: As the one of dust was, so also are those of dust. And as the upper-heavenly one is, so also are the upper-heavenly ones.
1 Cor 15:49 kai\ kaqw_j e0fore/samen th\n ei0ko/na tou= xoi+kou=, {RP: fore/swmen} [P1904 TR: fore/somen] kai\ th\n ei0ko/na tou= e0pourani/ou. And just as we bore the image of the one of dust, so also {RP: let us bear} [P1904 TR: we shall bear] the image of the upper-heavenly one. fore/swmen, let us bear (hortatory subjunctive), RP F1859=9/12 vs. fore/somen, we shall bear, P1904 TR F1859=3/12 (Scrivener's acg).
1 Cor 15:50 Tou=to de/ fhmi, a)delfoi/, o3ti sa_rc kai\ ai[ma basilei/an qeou= klhronomh=sai ou0 du/nantai, ou0de\ h9 fqora_ th\n a)fqarsi/an klhronomei=. And I say this, brothers, that flesh and blood cannot inherit the kingdom of God, nor does perishability inherit indefectibility.
1 Cor 15:51 870Idou/, musth/rion u9mi=n le/gw: pa&ntej me\n ou0 koimhqhso/meqa, pa&ntej de\ a)llaghso/meqa, Look, I will tell you a mystery. We will not all fall asleep, but we will all be changed,
1 Cor 15:52 e0n a)to/mw%, e0n r(iph|= o0fqalmou=, e0n th|= e0sxa&th| sa&lpiggi: salpi/sei ga&r, kai\ oi9 nekroi\ e0gerqh/sontai a!fqartoi, kai\ h9mei=j a)llaghso/meqa. in an unsplittable instant, in the twinkling of an eye, at the last trumpet-call. For the trumpet will sound, and the dead will be raised as indefectible, and we will be changed.
1 Cor 15:53 Dei= ga_r to\ fqarto\n tou=to e0ndu/sasqai a)fqarsi/an, kai\ to\ qnhto\n tou=to e0ndu/sasqai a)qanasi/an. For this perishable state must put on indefectibility, and this mortal state must put on immortality.
1 Cor 15:54 873Otan de\ to\ fqarto\n tou=to e0ndu/shtai a)fqarsi/an, kai\ to\ qnhto\n tou=to e0ndu/shtai a)qanasi/an, to/te genh/setai o9 lo/goj o9 gegramme/noj, Katepo/qh o9 qa&natoj ei0j ni=koj. And when this perishable state puts on indefectibility, and this mortal state puts on immortality, then the word which stands written will apply:

“Death has been swallowed up in victory.”

Isa 25:8.

apply ← happen.
1 Cor 15:55 Pou= sou, Qa&nate, to\ ke/ntron; Pou= sou, 873A|dh, to\ ni=koj;

“Where, O death, is your sting?

Where, O Hades, is your victory?”

Hos 13:14.

Hades: the place of the dead. The AV's grave also conveys the sense well.
1 Cor 15:56 To\ de\ ke/ntron tou= qana&tou h9 a(marti/a: h9 de\ du/namij th=j a(marti/aj o9 no/moj: The sting of death is sin, and the power of sin is the law.
1 Cor 15:57 tw%~ de\ qew%~ xa&rij tw%~ dido/nti h9mi=n to\ ni=koj dia_ tou= kuri/ou h9mw~n 870Ihsou= xristou=. But thanks be to God who gives us the victory through our Lord Jesus Christ.
1 Cor 15:58 873Wste, a)delfoi/ mou a)gaphtoi/, e9drai=oi gi/nesqe, a)metaki/nhtoi, perisseu/ontej e0n tw%~ e1rgw% tou= kuri/ou pa&ntote, ei0do/tej o3ti o9 ko/poj u9mw~n ou0k e1stin keno\j e0n kuri/w%. So then, my beloved brothers, be firmly seated, steadfast, always abounding in the Lord's work, knowing that your labour is not in vain with the Lord. with ← in.
1 Cor 16:1 Peri\ de\ th=j logi/aj th=j ei0j tou\j a(gi/ouj, w#sper die/taca tai=j e0kklhsi/aij th=j Galati/aj, ou3twj kai\ u9mei=j poih/sate. Now concerning the collection for the saints, as I instructed the churches of Galatia, you do the same. saints: see Matt 27:52.

churches: see Matt 16:18.

you do the same ← so you do as well.
1 Cor 16:2 Kata_ mi/an sabba&twn e3kastoj u9mw~n par' e9autw%~ tiqe/tw, qhsauri/zwn o3 ti a@n eu0odw~tai, i3na mh/, o3tan e1lqw, to/te logi/ai gi/nwntai. On each first day of the week let each one of you put something aside, and contribute to the treasury whatever accords with how he is prospering, so that there will not be collections when I come. week ← Sabbath.

aside ← alongside himself.

contribute to the treasury ← treasure up.
1 Cor 16:3 873Otan de\ parage/nwmai, ou4j e0a_n dokima&shte di' e0pistolw~n, tou/touj pe/myw a)penegkei=n th\n xa&rin u9mw~n ei0j 879Ierousalh/m: But when I arrive, I will send whomever you recommend in writing to take your gracious gift to Jerusalem. whomever ← whomever ... these (so plural).

recommend in writing ← approve through letters.
1 Cor 16:4 e0a_n de\ h|] a!cion tou= ka)me\ poreu/esqai, su\n e0moi\ poreu/sontai. And if it is appropriate that I too should go, they can go with me. can ← will, a Hebraism.
1 Cor 16:5 870Eleu/somai de\ pro\j u9ma~j, o3tan Makedoni/an die/lqw: Makedoni/an ga_r die/rxomai: And I will come to you, when I cross Macedonia, for I am crossing Macedonia.
1 Cor 16:6 pro\j u9ma~j de\ tuxo\n paramenw~, h2 kai\ paraxeima&sw, i3na u9mei=j me prope/myhte ou[ e0a_n poreu/wmai. It may be that I will stay with you, or even that I will spend the winter with you, so that you may send me on my way to wherever I am going.
1 Cor 16:7 Ou0 qe/lw ga_r u9ma~j a!rti e0n paro/dw% i0dei=n: e0lpi/zw de\ xro/non tina_ e0pimei=nai pro\j u9ma~j, e0a_n o9 ku/rioj e0pitre/ph|. I do not want to see you in passing now, but I hope to stay on with you for some time, if the Lord permits.
1 Cor 16:8 870Epimenw~ de\ e0n 870Efe/sw% e3wj th=j Penthkosth=j: And I will stay on in Ephesus, until Pentecost.
1 Cor 16:9 qu/ra ga&r moi a)ne/w%gen mega&lh kai\ e0nergh/j, kai\ a)ntikei/menoi polloi/. For a very auspicious door stands open for me, but also many adversaries. very auspicious door ← great and effective door, referring to the place to which the door leads.
1 Cor 16:10 870Ea_n de\ e1lqh| Timo/qeoj, ble/pete i3na a)fo/bwj ge/nhtai pro\j u9ma~j: to\ ga_r e1rgon kuri/ou e0rga&zetai w(j {RP TR: kai\ e0gw&} [P1904: ka)gw&]. Now if Timothy comes, see that he feels at ease with you, for he carries out the work of the Lord, as I do. kai\ e0gw&, as I (do) (unapocopated), RP TR F1859=12/13 vs. ka)gw&, as I (do) (apocopated), P1904 F1859=1/13 (Scrivener's n).

feels ← becomes.

as ← as also (otiose kai/).
1 Cor 16:11 Mh/ tij ou]n au0to\n e0couqenh/sh|: prope/myate de\ au0to\n e0n ei0rh/nh|, i3na e1lqh| pro/j me: e0kde/xomai ga_r au0to\n meta_ tw~n a)delfw~n. So do not let anyone make light of him. And send him on his way in peace so that he may come to me, for I am expecting him with the brothers. make light ← make nothing.
1 Cor 16:12 Peri\ de\ 870Apollw_ tou= a)delfou=, polla_ pareka&lesa au0to\n i3na e1lqh| pro\j u9ma~j meta_ tw~n a)delfw~n: kai\ pa&ntwj ou0k h]n qe/lhma i3na nu=n e1lqh|, e0leu/setai de\ o3tan eu0kairh/sh|. And concerning our brother Apollos, I have greatly encouraged him to come to you with the brothers. But it was not his will at all to come now, but he will come when there is a good opportunity.
1 Cor 16:13 Grhgorei=te, sth/kete e0n th|= pi/stei, a)ndri/zesqe, krataiou=sqe. Be watchful, stand firm in the faith, show yourselves men, show yourselves strong.
1 Cor 16:14 Pa&nta u9mw~n e0n a)ga&ph| gine/sqw. Let all your deeds be done in love.
1 Cor 16:15 Parakalw~ de\ u9ma~j, a)delfoi/ - oi1date th\n oi0ki/an Stefana~, o3ti e0sti\n a)parxh\ th=j 870Axai+/aj, kai\ ei0j diakoni/an toi=j a(gi/oij e1tacan e9autou/j - And I urge you, brothers – you know the household of Stephanas, how he is the firstfruit of Achaea, and how they appointed themselves to the ministry of the saints – how ← that.

appointed: AV differs, (addicted), apparently through dislike of self-appointment to the ministry, since the AV has appointed for this verb in Matt 28:16, Acts 22:10, Acts 28:23, and ordained in Acts 13:48, Rom 13:1.

saints: see Matt 27:52.
1 Cor 16:16 i3na kai\ u9mei=j u9pota&sshsqe toi=j toiou/toij, kai\ panti\ tw%~ sunergou=nti kai\ kopiw~nti. that you too be subject to people like this and to every co-worker and everyone who labours. people like this ← such.
1 Cor 16:17 Xai/rw de\ e0pi\ th|= parousi/a% Stefana~ kai\ Fourtouna&tou kai\ 870Axai+kou=, o3ti to\ u9mw~n u9ste/rhma ou[toi a)neplh/rwsan. And I rejoice at the presence of Stephanas and Fortunatus and Achaichus, in that these men have supplied what you lacked.
1 Cor 16:18 870Ane/pausan ga_r to\ e0mo\n pneu=ma kai\ to\ u9mw~n: e0piginw&skete ou]n tou\j toiou/touj. For they gave rest to my spirit and yours. So do acknowledge such folk.
1 Cor 16:19 870Aspa&zontai u9ma~j ai9 e0kklhsi/ai th=j 870Asi/aj: a)spa&zontai u9ma~j e0n kuri/w% polla_ 870Aku/laj kai\ Pri/skilla, su\n th|= kat' oi]kon au0tw~n e0kklhsi/a%. The churches in Asia greet you. Aquila and Priscilla greet you profoundly in the Lord, as does the church in their various houses. churches ... church: see Matt 16:18.

profoundly ← very much (adverbial neuter plural).

in their various houses: kata& + accusative singular, as in Luke 8:4, [AnLx]. AV differs, reading in their house, which is also possible, [MG].
1 Cor 16:20 870Aspa&zontai u9ma~j oi9 a)delfoi\ pa&ntej. 870Aspa&sasqe a)llh/louj e0n filh/mati a(gi/w%. All the brothers greet you. Greet each other with a holy kiss.
1 Cor 16:21 879O a)spasmo\j th|= e0mh|= xeiri\ Pau/lou. Here is the greeting of Paul with my own hand.
1 Cor 16:22 Ei1 tij ou0 filei= to\n ku/rion 870Ihsou=n xristo/n, h1tw a)na&qema. Mara_n a)qa&. If anyone does not love the Lord Jesus Christ, let him be a curse. Maranatha. maranatha ← our Lord, come, (Aramaic, מְרַנָא תָא [Dalman]). AV differs in sense, omitting our immediately preceding full stop.
1 Cor 16:23 879H xa&rij tou= kuri/ou 870Ihsou= xristou= meq' u9mw~n. The grace of the Lord Jesus Christ be with you.
1 Cor 16:24 879H a)ga&ph mou meta_ pa&ntwn u9mw~n e0n xristw%~ 870Ihsou=. 870Amh/n. May my love be with all of you in Christ Jesus. Amen.
2 Cor 1:1 Pau=loj a)po/stoloj 870Ihsou= xristou= dia_ qelh/matoj qeou=, kai\ Timo/qeoj o9 a)delfo/j, th|= e0kklhsi/a% tou= qeou= th|= ou1sh| e0n Kori/nqw%, su\n toi=j a(gi/oij pa~sin toi=j ou]sin e0n o3lh| th|= 870Axai+/a%: From Paul, an apostle of Jesus Christ by the will of God, and Timothy the brother, to the church of God which is in Corinth, with all the saints who are in the whole of Achaea, church: see Matt 16:18.

saints: see Matt 27:52.
2 Cor 1:2 xa&rij u9mi=n kai\ ei0rh/nh a)po\ qeou= patro\j h9mw~n kai\ kuri/ou 870Ihsou= xristou=. grace to you and peace from God our father and Lord Jesus Christ. Lord: no article in the Greek. See Rom 1:7.
2 Cor 1:3 Eu0loghto\j o9 qeo\j kai\ path\r tou= kuri/ou h9mw~n 870Ihsou= xristou=, o9 path\r tw~n oi0ktirmw~n kai\ qeo\j pa&shj paraklh/sewj, Blessed be the God and father of our Lord Jesus Christ, the father of mercies and God of all comfort,
2 Cor 1:4 o9 parakalw~n h9ma~j {RP TR: e0pi\} [P1904: e0n] pa&sh| th|= qli/yei h9mw~n, ei0j to\ du/nasqai h9ma~j parakalei=n tou\j e0n pa&sh| qli/yei, dia_ th=j paraklh/sewj h[j parakalou/meqa au0toi\ u9po\ tou= qeou=. who comforts us {RP TR: at} [P1904: in] every tribulation of ours, so that we can comfort those in any tribulation, through the comfort with which we ourselves are comforted by God. e0pi\, at, in, RP TR F1859=10/12 vs. e0n, in, P1904 F1859=2/12 (Scrivener's ln).

any ← every.
2 Cor 1:5 873Oti kaqw_j perisseu/ei ta_ paqh/mata tou= xristou= ei0j h9ma~j, ou3twj dia_ {RP: tou=} [P1904 TR: - ] xristou= perisseu/ei kai\ h9 para&klhsij h9mw~n. For as the sufferings of Christ abound towards us, so also our comfort abounds through Christ. tou=, the (Christ): present in RP F1859=12/12 vs. absent in P1904 TR F1859=0/12. A case of collusion between P1904 and TR?
2 Cor 1:6 Ei1te de\ qlibo/meqa, u9pe\r th=j u9mw~n paraklh/sewj kai\ swthri/aj, th=j e0nergoume/nhj e0n u9pomonh|= tw~n au0tw~n paqhma&twn w{n kai\ h9mei=j pa&sxomen: {RP P1904: kai\ h9 e0lpi\j h9mw~n bebai/a u9pe\r u9mw~n: ei1te parakalou/meqa, u9pe\r th=j u9mw~n paraklh/sewj kai\ swthri/aj} [TR: ei1te parakalou/meqa, u9pe\r th=j u9mw~n paraklh/sewj kai\ swthri/aj: kai\ h9 e0lpi\j h9mw~n bebai/a u9pe\r u9mw~n]: And if we are in tribulation, it is for your comfort and salvation, which is effective in endurance of the same sufferings which we also suffer; {RP P1904: and our hope for you is firm, and if we are comforted, it is for your comfort and salvation} [TR: and if we are comforted, it is for your comfort and salvation, ¶ and our hope for you is firm], ¶ Verse division: in AV numbering (and some TR editions), 2 Cor 1:7 begins here.

kai\ ... u9mw~n: ei1te ... swthri/aj, and our hope ... is firm; or if we are comforted ... salvation, RP P1904 F1859=11/12 (Scrivener's abcefghklno, with variations in ao*) vs. ei1te ... swthri/aj: kai\ ... u9mw~n, or if we are comforted ... salvation; and our hope ... is firm, TR F1859=0/12 vs. another ordering, F1859=1/12 (Scrivener's m). This is a movement of text, not a change to any of the words within RP P1904 TR.
2 Cor 1:7 ei0do/tej o3ti w#sper koinwnoi/ e0ste tw~n paqhma&twn, ou3twj kai\ th=j paraklh/sewj. knowing that as you are partakers of the sufferings, so are you also of the comfort.
2 Cor 1:8 Ou0 ga_r qe/lomen u9ma~j a)gnoei=n, a)delfoi/, u9pe\r th=j qli/yewj h9mw~n th=j genome/nhj h9mi=n e0n th|= 870Asi/a%, o3ti kaq' u9perbolh\n e0barh/qhmen u9pe\r du/namin, w#ste e0caporhqh=nai h9ma~j kai\ tou= zh|=n. For we do not wish you to be ignorant, brothers, of our tribulation which came on us in Asia, because we were exceedingly weighed down beyond our ability to cope, so that we even despaired of surviving. surviving ← living.
2 Cor 1:9 870Alla_ au0toi\ e0n e9autoi=j to\ a)po/krima tou= qana&tou e0sxh/kamen, i3na mh\ pepoiqo/tej w}men e0f' e9autoi=j a)ll' e0pi\ tw%~ qew%~ tw%~ e0gei/ronti tou\j nekrou/j: But we ourselves have had the sentence of death in ourselves, so that we should not be trusting in ourselves, but in God who raises the dead,
2 Cor 1:10 o4j e0k thlikou/tou qana&tou e0rru/sato h9ma~j kai\ r(u/etai, ei0j o4n h0lpi/kamen o3ti kai\ e1ti r(u/setai, who has rescued us from so great a death, and is rescuing us, in whom we have put our hope that he will also rescue still,
2 Cor 1:11 sunupourgou/ntwn kai\ u9mw~n u9pe\r h9mw~n th|= deh/sei, i3na e0k pollw~n prosw&pwn to\ ei0j h9ma~j xa&risma dia_ pollw~n eu0xaristhqh|= u9pe\r {RP: u9mw~n} [P1904 TR: h9mw~n]. while you also support us in your supplication for us, so that thanks may be offered for the favour shown to us by many individuals, through many tribulations, on {RP: your} [P1904 TR: our] behalf. u9mw~n, (of) you, RP F1859=8/14 (Scrivener's ce**fghlmn) vs. h9mw~n, (of) us, P1904 TR F1859=5/14 (Scrivener's ade*ko) vs. another reading, F1859=1/14 (Scrivener's b, though we do not fully understand Scrivener here). Nearly a disparity with RP, R=8:7. AV differs textually.

individuals ← faces.

tribulations(things), if neuter; or if masculine, (people), as AV; or if feminine, (journeys / ways). So AV differs.
2 Cor 1:12 879H ga_r kau/xhsij h9mw~n au3th e0sti/n, to\ martu/rion th=j suneidh/sewj h9mw~n, o3ti e0n a(plo/thti kai\ ei0likrinei/a% qeou=, ou0k e0n sofi/a% sarkikh|= a)ll' e0n xa&riti qeou=, a)nestra&fhmen e0n tw%~ ko/smw%, perissote/rwj de\ pro\j u9ma~j. For our exultation is this: the witness of our consciences – that we have conducted ourselves in godly simplicity and sincerity, not in fleshly wisdom, but in the grace of God, in the world and all the more towards you. consciences ← conscience.

godly simplicity and sincerity ← simplicity and sincerity of God, a Hebraic genitive.
2 Cor 1:13 Ou0 ga_r a!lla gra&fomen u9mi=n, a)ll' h2 a$ a)naginw&skete h2 kai\ e0piginw&skete, e0lpi/zw de\ o3ti kai\ e3wj te/louj e0pignw&sesqe: For we do not write to you any other things than either what you read or acknowledge, and I hope that you will also continue to acknowledge them until the end,
2 Cor 1:14 kaqw_j kai\ e0pe/gnwte h9ma~j a)po\ me/rouj, o3ti kau/xhma u9mw~n e0sme/n, kaqa&per kai\ u9mei=j h9mw~n, e0n th|= h9me/ra% tou= kuri/ou 870Ihsou=. as you have also acknowledged us in part, that we are your exultation, as indeed you are ours, on the day of the Lord Jesus. as indeed ← as indeed also.
2 Cor 1:15 Kai\ tau/th| th|= pepoiqh/sei e0boulo/mhn {RP: e0lqei=n pro\j u9ma~j} [P1904 TR: pro\j u9ma~j e0lqei=n] {RP: to\} [P1904 TR: - ] pro/teron, i3na deute/ran xa&rin e1xhte: And I wanted to come to you in this confidence before, so that you might have a second benefit, e0lqei=n pro\j u9ma~j, to come + to you, RP F1859=10/13 (Scrivener's bcdefgklno) vs. pro\j u9ma~j e0lqei=n, to you + to come, P1904 TR F1859=1/13 (Scrivener's h) vs. other readings, F1859=2/13 (Scrivener's am). A case of collusion between P1904 and TR?

to\, the (an optional part of the idiom for before): present in RP F1859=10/13 (Scrivener's bcdefgklno) vs. absent in P1904 TR F1859=3/13 (Scrivener's ahm).

benefit ← grace.
2 Cor 1:16 kai\ di' u9mw~n dielqei=n ei0j Makedoni/an, kai\ pa&lin a)po\ Makedoni/aj e0lqei=n pro\j u9ma~j, kai\ u9f' u9mw~n propemfqh=nai ei0j th\n 870Ioudai/an. and to cross through your way to Macedonia, and to come to you again from Macedonia and to be sent on by you to Judaea. your way ← you.
2 Cor 1:17 Tou=to ou]n {RP TR: bouleuo/menoj} [P1904: boulo/menoj], mh/ ti a!ra th|= e0lafri/a% e0xrhsa&mhn; 872H a$ bouleu/omai, kata_ sa&rka bouleu/omai, i3na h|] par' e0moi\ to\ Nai/, nai\ kai\ to\ Ou1, ou1; Now then, when I {RP TR: resolved} [P1904: wanted] to do this, did I indulge in frivolity at all? Or the things I resolve to do – do I resolve to do them according to the flesh, so that it is, “Yes, yes”, one day and, “No, no”, another day with me? bouleuo/menoj, resolving, RP TR F1859=8/13 vs. boulo/menoj, wishing, P1904 F1859=5/13 (Scrivener's achmo).

at all: this brings out the pressure (from mh/ ti) for a negative answer to the question.
2 Cor 1:18 Pisto\j de\ o9 qeo/j, o3ti o9 lo/goj h9mw~n o9 pro\j u9ma~j ou0k e0ge/neto Nai\ kai\ ou1. But as God is faithful, our word to you was not, “Yes” one day and, “No” another day. Punctuation: we have translated as if the Greek were capitalized as Nai\ kai\ Ou1, in harmony with the previous verse, so changing what is in direct speech.
2 Cor 1:19 879O ga_r tou= qeou= ui9o\j 870Ihsou=j xristo\j o9 e0n u9mi=n di' h9mw~n khruxqei/j, di' e0mou= kai\ Silouanou= kai\ Timoqe/ou, ou0k e0ge/neto Nai\ kai\ Ou1, a)lla_ Nai\ e0n au0tw%~ ge/gonen. For the son of God, Jesus Christ, who was proclaimed among you by us, by me and Silvanus and Timothy, was not, “Yes” and, “No”, but in him was, “Yes.”
2 Cor 1:20 873Osai ga_r e0paggeli/ai qeou=, e0n au0tw%~ to\ Nai/, kai\ e0n au0tw%~ to\ 870Amh/n, tw%~ qew%~ pro\j do/can di' h9mw~n. For as regards all God's promises, in him is “Yes” and in him is “Amen”, with a view to glory to God through us. all ← as many (as there are).
2 Cor 1:21 879O de\ bebaiw~n h9ma~j su\n u9mi=n ei0j xristo/n, kai\ xri/saj h9ma~j, qeo/j, Now he who confirms us with you into Christ and has anointed us is God,
2 Cor 1:22 o9 kai\ sfragisa&menoj h9ma~j, kai\ dou\j to\n a)rrabw~na tou= pneu/matoj e0n tai=j kardi/aij h9mw~n. who has also sealed us to himself and given the pledge of the spirit in our hearts.
2 Cor 1:23 870Egw_ de\ ma&rtura to\n qeo\n e0pikalou=mai e0pi\ th\n e0mh\n yuxh/n, o3ti feido/menoj u9mw~n ou0ke/ti h]lqon ei0j Ko/rinqon. And I call on God as a witness to my soul that I have never yet come to Corinth to spare you. soul: i.e. self, life.

never yet ← not yet.

to spare ← sparing, present participle for classical future participle of purpose.
2 Cor 1:24 Ou0x o3ti kurieu/omen u9mw~n th=j pi/stewj, a)lla_ sunergoi/ e0smen th=j xara~j u9mw~n: th|= ga_r pi/stei e9sth/kate. Not that we lord it over your faith, but we are co-workers of your joy, for you stand by faith.
2 Cor 2:1 871Ekrina de\ e0mautw%~ tou=to, to\ mh\ pa&lin {RP: e0n lu/ph| pro\j u9ma~j e0lqei=n} [P1904: e0n lu/ph| e0lqei=n pro\j u9ma~j] [TR: e0lqei=n e0n lu/ph| pro\j u9ma~j]. And I resolved on this: not to come to you again in grief. e0n lu/ph| pro\j u9ma~j e0lqei=n, in grief + to you + to come, RP F1859=13/13 vs. e0n lu/ph| e0lqei=n pro\j u9ma~j, in grief + to come + to you, P1904 F1859=0/13 vs. e0lqei=n e0n lu/ph| pro\j u9ma~j, to come + in grief + to you, TR F1859=0/13.

I resolved on ← I decided on ... for myself.
2 Cor 2:2 Ei0 ga_r e0gw_ lupw~ u9ma~j, kai\ ti/j e0stin o9 eu0frai/nwn me, ei0 mh\ o9 lupou/menoj e0c e0mou=; For if I am causing you grief, then who can cheer me up except him who is grieving because of me? who ← who is it who.
2 Cor 2:3 Kai\ e1graya u9mi=n tou=to au0to/, i3na mh\ e0lqw_n lu/phn e1xw a)f' w{n e1dei me xai/rein, pepoiqw_j e0pi\ pa&ntaj u9ma~j, o3ti h9 e0mh\ xara_ pa&ntwn u9mw~n e0sti/n. And I wrote this very thing to you, so that I would not have grief when I came from those people over whom I should have rejoiced, trusting in you all that my joy is that of you all.
2 Cor 2:4 870Ek ga_r pollh=j qli/yewj kai\ sunoxh=j kardi/aj e1graya u9mi=n dia_ pollw~n dakru/wn, ou0x i3na luphqh=te, a)lla_ th\n a)ga&phn i3na gnw~te h4n e1xw perissote/rwj ei0j u9ma~j. For I wrote to you from much tribulation and distress of heart, with many tears, not that you should grieve, but that you should know the love which I have most profusely towards you. most profusely ← more profusely, Greek comparative for superlative.
2 Cor 2:5 Ei0 de/ tij lelu/phken, ou0k e0me\ lelu/phken, {RP P1904: a)lla_} [TR: a)ll'] a)po\ me/rouj: i3na mh\ e0pibarw~ pa&ntaj u9ma~j. But if anyone has caused grief, he has not caused me grief, except for a while, so that I do not weigh down on you all. a)lla_, but (unapocopated), RP P1904 F1859=13/13 vs. a)ll', but (apocopated), TR F1859=0/13.

for a while: as in Rom 15:24, or, in part.
2 Cor 2:6 879Ikano\n tw%~ toiou/tw% h9 e0pitimi/a au3th h9 u9po\ tw~n pleio/nwn: The censure which is given by the majority is sufficient for such a man, the censure ← this censure.
2 Cor 2:7 w#ste tou0nanti/on ma~llon u9ma~j xari/sasqai kai\ parakale/sai, mh/pwj th|= perissote/ra% lu/ph| katapoqh|= o9 toiou=toj. so that on the contrary rather, you show grace and give encouragement, in case such a man should in any way be overwhelmed by too much grief. overwhelmed ← swallowed up.
2 Cor 2:8 Dio\ parakalw~ u9ma~j kurw~sai ei0j au0to\n a)ga&phn. So I encourage you to assure him of your love of him.
2 Cor 2:9 Ei0j tou=to ga_r kai\ e1graya, i3na gnw~ th\n dokimh\n u9mw~n, ei0 ei0j pa&nta u9ph/kooi/ e0ste. For I wrote to this effect, that I should know your proven character – whether you are obedient in all things. proven character ← test, trial.
2 Cor 2:10 87[W| de/ ti xari/zesqe, kai\ e0gw&: kai\ ga_r e0gw_ ei1 ti kexa&rismai, w%{ kexa&rismai, di' u9ma~j e0n prosw&pw% xristou=, If you forgive anyone anything, so do I. And indeed if I have forgiven anyone anything, I forgave him because of you in the presence of Christ, if you forgive anyone ← whom you forgive.

if I have forgiven anyone anything, I forgave him ← if I have forgiven anything, whom I have forgiven.
2 Cor 2:11 i3na mh\ pleonekthqw~men u9po\ tou= Satana~: ou0 ga_r au0tou= ta_ noh/mata a)gnoou=men. so that we might not be taken advantage of by Satan, for we are not ignorant of his intentions.
2 Cor 2:12 870Elqw_n de\ ei0j th\n Trw%a&da ei0j to\ eu0agge/lion tou= xristou=, kai\ qu/raj moi a)new%gme/nhj e0n kuri/w%, And when I came to Troas for the purpose of the gospel of Christ, and a door was opened to me in the Lord,
2 Cor 2:13 ou0k e1sxhka a!nesin tw%~ pneu/mati/ mou, tw%~ mh\ eu9rei=n me Ti/ton to\n a)delfo/n mou: a)lla_ a)potaca&menoj au0toi=j e0ch=lqon ei0j Makedoni/an. I did not have peace of mind, because I did not find Titus my brother, but I took leave of them and departed for Macedonia. peace of mind ← abatement of my spirit.
2 Cor 2:14 Tw%~ de\ qew%~ xa&rij tw%~ pa&ntote qriambeu/onti h9ma~j e0n tw%~ xristw%~, kai\ th\n o0smh\n th=j gnw&sewj au0tou= fanerou=nti di' h9mw~n e0n panti\ to/pw%. But thanks be to God who always leads us in triumph in Christ and who makes the scent of knowledge of him manifest through us in every place.
2 Cor 2:15 873Oti xristou= eu0wdi/a e0sme\n tw%~ qew%~ e0n toi=j sw%zome/noij kai\ e0n toi=j a)pollume/noij: For we are a sweet smell of Christ to God among those on the road to being saved and among those who are on the road to perdition: perdition: or, waste.
2 Cor 2:16 oi[j me\n o0smh\ qana&tou ei0j qa&naton, oi[j de\ o0smh\ zwh=j ei0j zwh/n. Kai\ pro\j tau=ta ti/j i9kano/j; to some a savour of death leading to death, to others a savour of life leading to life. And who is worthy of these things? worthy ← sufficient. Compare Luke 7:6.
2 Cor 2:17 Ou0 ga&r e0smen w(j oi9 {RP-text P1904: loipoi/} [RP-marg TR: polloi/], kaphleu/ontej to\n lo/gon tou= qeou=: a)ll' w(j e0c ei0likrinei/aj, a)ll' w(j e0k qeou=, katenw&pion tou= qeou=, e0n xristw%~ lalou=men. For we are not as {RP-text P1904: others} [RP-marg TR: many] who corrupt the word of God, but we are sincere and we speak in Christ, as from God, in the presence of God. loipoi/, (the) rest, RP-text P1904 F1859=7/13 (Scrivener's defghln) vs. polloi/, (the) many, RP-marg TR F1859=6/13 (Scrivener's abckmo). Nearly a disparity with RP-text, R=8:7. AV differs textually.

{RP-text P1904: others ← the rest.}

corrupt: or, make a trade of, or, with [CB], [MG], adulterate.

sincere ← as of sincerity.
2 Cor 3:1 870Arxo/meqa pa&lin e9autou\j sunista&nein; {RP P1904 S1550 E1624: Ei0} [S1894: 872H] mh\ xrh|/zomen, w#j tinej, sustatikw~n e0pistolw~n pro\j u9ma~j, h2 e0c u9mw~n sustatikw~n; Are we starting to commend ourselves again? {RP P1904 S1550 E1624: Do} [S1894: Or do] we really need, as some do, commendatory epistles to be sent to you, or commendations from you? ei0, if; particle introducing a question, a Hebraism (אִם), RP P1904 S1550 E1624 F1859=10/13 vs. h2, or, S1894 F1859=3/13 (Scrivener's afm).
2 Cor 3:2 879H e0pistolh\ h9mw~n u9mei=j e0ste/, e0ggegramme/nh e0n tai=j kardi/aij h9mw~n, ginwskome/nh kai\ a)naginwskome/nh u9po\ pa&ntwn a)nqrw&pwn: You are our epistle, inscribed on our hearts, known and read by all men.
2 Cor 3:3 fanerou/menoi o3ti e0ste\ e0pistolh\ xristou= diakonhqei=sa u9f' h9mw~n, e0ggegramme/nh ou0 me/lani, a)lla_ pneu/mati qeou= zw~ntoj, ou0k e0n placi\n liqi/naij, {RP S1550 S1894: a)ll'} [P1904 E1624: a)lla_] e0n placi\n {RP P1904: kardi/aij} [TR: kardi/aj] sarki/naij. You are manifested that you are an epistle of Christ ministered by us, written not with ink, but with the spirit of the living God, not on stone tablets, but on {RP P1904: tablets which are fleshly hearts} [TR: fleshly tablets of the heart]. a)ll', but (apocopated), RP S1550 S1894 F1859=8/13 (Scrivener's adfklmno) vs. a)lla_, but (unapocopated), P1904 E1624 F1859=5/13 (Scrivener's bcegh).

kardi/aij, (on) hearts, RP P1904 F1859=7/13 (Scrivener's adfhlno) vs. kardi/aj, of a heart, TR F1859=6/13 (Scrivener's bcegkm). Nearly a disparity with RP, R=8:7, but note the correspondence in Scrivener's witnesses with the previous variation (only h migrates).

ink ← black.
2 Cor 3:4 Pepoi/qhsin de\ toiau/thn e1xomen dia_ tou= xristou= pro\j to\n qeo/n: And we have such confidence through Christ in God. in ← towards.
2 Cor 3:5 ou0x o3ti i9kanoi/ e0smen a)f' e9autw~n logi/sasqai/ ti w(j e0c e9autw~n, a)ll' h9 i9kano/thj h9mw~n e0k tou= qeou=: Not that we are qualified to credit anything as being of ourselves, but our qualification is from God,
2 Cor 3:6 o4j kai\ i9ka&nwsen h9ma~j diako/nouj kainh=j diaqh/khj, ou0 gra&mmatoj, a)lla_ pneu/matoj: to\ ga_r gra&mma {RP: a)pokte/nei} [P1904: a)pokte/nnei] [TR: a)poktei/nei], to\ de\ pneu=ma zw%opoiei=. who has also qualified us as ministers of a new covenant, not of a letter but of spirit. For the letter kills, but the spirit gives life. a)pokte/nei, kills (1), RP F1859=8/14 (Scrivener's acghkm*no) vs. a)pokte/nnei, kills (2), P1904 F1859=4/14 (Scrivener's eflm**) vs. a)poktei/nei, kills (3), TR F1859=2/14 (Scrivener's bd). All three forms (as accented) are in the present tense.

letter (2x): a letter of the alphabet, referring to the old covenant of the law of Moses written on stone tablets.
2 Cor 3:7 Ei0 de\ h9 diakoni/a tou= qana&tou e0n gra&mmasin, e0ntetupwme/nh e0n li/qoij, e0genh/qh e0n do/ch|, w#ste mh\ du/nasqai a)teni/sai tou\j ui9ou\j 870Israh\l ei0j to\ pro/swpon {RP P1904: Mwu+se/wj} [TR: Mwse/wj] dia_ th\n do/can tou= prosw&pou au0tou=, th\n katargoume/nhn, But if the ministry of death, engraved in letters on stones, was in glory, so that the sons of Israel could not look straight at Moses' face, because of the glory of his face – a glory to be abolished – Mwu+se/wj, of Moüses, RP P1904 F1859=5/13 (Scrivener's bekmn) vs. Mwse/wj, of Moses, TR F1859=2/13 (Scrivener's ac) vs. Mwu+se/oj, of Moses, F1859=6/13 (Scrivener's dfghlo). Nearly a disparity with RP, R=6:6.

Punctuation: we, with AV, associate in letters with engraved, RP TBS-TR with ministry of death. P1904 leaves the question open.

to be abolished: or, being abolished.
2 Cor 3:8 pw~j ou0xi\ ma~llon h9 diakoni/a tou= pneu/matoj e1stai e0n do/ch|; how much more will the ministry of the spirit be in glory! We punctuate as an exclamation; RP P1904 TBS-TR as a question. Compare the next verse.
2 Cor 3:9 Ei0 ga_r h9 diakoni/a th=j katakri/sewj do/ca, pollw%~ ma~llon perisseu/ei h9 diakoni/a th=j dikaiosu/nhj e0n do/ch|. For if the ministry of condemnation is glory, how much more does the ministry of righteousness abound in glory!
2 Cor 3:10 Kai\ ga_r {RP: ou0} [P1904 TR: ou0de\] dedo/castai to\ dedocasme/non e0n tou/tw% tw%~ me/rei, e3neken th=j u9perballou/shj do/chj. For indeed, {RP: that which has been glorified has not been glorified} [P1904 TR: not even that which has been glorified has been glorified] in this respect, because of the exceeding glory. ou0, not, RP F1859=12/13 vs. ou0de\, not even, P1904 TR F1859=1/13 (Scrivener's h). A case of collusion between P1904 and TR?

respect ← part. The glory is too much to behold for now.
2 Cor 3:11 Ei0 ga_r to\ katargou/menon, dia_ do/chj, pollw%~ ma~llon to\ me/non, e0n do/ch|. For if that which is being abolished was with glory, how much more will that which remains be in glory!
2 Cor 3:12 871Exontej ou]n toiau/thn e0lpi/da, pollh|= parrhsi/a% xrw&meqa: Having therefore such a hope, we make use of much freedom of speech,
2 Cor 3:13 kai\ ou0 kaqa&per {RP P1904: Mwu+sh=j} [TR: Mwsh=j] e0ti/qei ka&lumma e0pi\ to\ pro/swpon e9autou=, pro\j to\ mh\ a)teni/sai tou\j ui9ou\j 870Israh\l ei0j to\ te/loj tou= katargoume/nou: and are not as Moses who put a covering on his face, in order that the sons of Israel should not look straight at the result of that which is being abolished. Mwu+sh=j, Moüses, RP P1904 F1859=13/14 vs. Mwsh=j, Moses, TR F1859=1/14 (Scrivener's b*).

result ← end, or perhaps whole, by a Hebraism (קָצֶה).
2 Cor 3:14 a)ll' e0pwrw&qh ta_ noh/mata au0tw~n: a!xri ga_r th=j sh/meron to\ au0to\ ka&lumma e0pi\ th|= a)nagnw&sei th=j palaia~j diaqh/khj me/nei mh\ a)nakalupto/menon, {RP TR: o3 ti} [P1904: o3ti] e0n xristw%~ katargei=tai. But their thoughts were hardened. For up to today the same covering remains unremoved at the reading of the old covenant, {RP TR: it being a covering which} [P1904: because it] is being abolished in Christ. o3 ti, (a thing) which, RP TR F1859=7/13 (Scrivener's abcdefk) vs. o3ti, because, P1904 F1859=6/13 (Scrivener's ghlmno). Nearly a disparity with RP, R=8:7. The distinction was probably not visible in the archetype, as spaces at word boundaries were scarcely employed (we presume). The combination o3 ti, when not followed by an indeterminate particle such as a!n, is rare, the only other occurrence in the NT being in John 8:25.

Punctuation: another possibility is to disassociate mh\ a)nakalupto/menon from the previous clause, giving it not being revealed that it is being abolished in Christ.
2 Cor 3:15 870All' e3wj sh/meron, h9ni/ka a)naginw&sketai {RP P1904: Mwu+sh=j} [TR: Mwsh=j], ka&lumma e0pi\ th\n kardi/an au0tw~n kei=tai. But up to today, when Moses is read, a covering lies over their heart. Mwu+sh=j, Moüses, RP P1904 F1859=10/14 vs. Mwsh=j, Moses, TR F1859=4/14 (Scrivener's b**cdh).
2 Cor 3:16 879Hni/ka d' a@n e0pistre/yh| pro\j ku/rion, periairei=tai to\ ka&lumma. But when it turns to the Lord, the covering will be removed. it: i.e. their heart.
2 Cor 3:17 879O de\ ku/rioj to\ pneu=ma& e0stin: ou[ de\ to\ pneu=ma kuri/ou, e0kei= e0leuqeri/a. And the Lord is the spirit: where the spirit of the Lord is, there there is freedom. there there is freedom: the sense is: in that place there is freedom. The two occurrences of there are intentional.
2 Cor 3:18 879Hmei=j de\ pa&ntej, a)nakekalumme/nw% prosw&pw% th\n do/can kuri/ou katoptrizo/menoi, th\n au0th\n ei0ko/na metamorfou/meqa a)po\ do/chj ei0j do/can, kaqa&per a)po\ kuri/ou pneu/matoj. But we all with uncovered face, reflecting the glory of the Lord, are transformed into the same image, from glory to glory, such as comes from the spirit of the Lord. from glory to glory: i.e. from old covenant glory to new covenant glory. Compare John 1:16, 2 Cor 3:6-7.
2 Cor 4:1 Dia_ tou=to e1xontej th\n diakoni/an tau/thn, kaqw_j h0leh/qhmen, ou0k e0kkakou=men: For this reason, having this ministry according to how we have received mercy, we are not faint-hearted,
2 Cor 4:2 {RP: a)lla_} [P1904 TR: a)ll'] a)peipa&meqa ta_ krupta_ th=j ai0sxu/nhj, mh\ peripatou=ntej e0n panourgi/a% mhde\ dolou=ntej to\n lo/gon tou= qeou=, a)lla_ th|= fanerw&sei th=j a)lhqei/aj sunistw~ntej e9autou\j pro\j pa~san sunei/dhsin a)nqrw&pwn e0nw&pion tou= qeou=. but we have renounced shameful hidden things, not going about in craftiness, nor handling the word of God deceitfully, but in manifestation of the truth, commending ourselves to every man's conscience before God. a)lla_, but (unapocopated), RP F1859=9/13 vs. a)ll', but (apocopated), P1904 TR F1859=4/13 (Scrivener's abmo).

shameful hidden thingshidden (things) of shame, a Hebraic genitive.

every man's conscience ← every conscience of men.
2 Cor 4:3 Ei0 de\ kai\ e1stin kekalumme/non to\ eu0agge/lion h9mw~n, e0n toi=j a)pollume/noij e0sti\n kekalumme/non: But if on the other hand our gospel is veiled, it is veiled by those things which are passing away, Our translation, taking e0n as instrumental, shows the old covenant being used to blind people to the new covenant. AV differs, as is also grammatically possible, taking e0n as among (+ people), giving (in our wording) but if on the other hand our gospel is hidden, it is hidden among those (who are on the road) to perdition / waste [continued in v.4].
2 Cor 4:4 e0n oi[j o9 qeo\j tou= ai0w~noj tou/tou e0tu/flwsen ta_ noh/mata tw~n a)pi/stwn, ei0j to\ mh\ au0ga&sai au0toi=j to\n fwtismo\n tou= eu0aggeli/ou {RP P1904 S1550 S1894: th=j} [E1624: to\n] do/chj tou= xristou=, o3j e0stin ei0kw_n tou= qeou=. by which the god of this age has blinded the minds of those who do not believe, so that the light of the {RP P1904 S1550 S1894: glorious gospel} [E1624: gospel, the light of glory] of Christ, who is the image of God, does not shine on them. th=j, of the (glory), RP P1904 S1550 S1894 F1859=13?/13 vs. to\n, the (light which is), E1624 F1859=0?/13. Scrivener does not give variants, which strongly suggests that his edition of Elzevir reads th=j. AV differs textually.

The alternative translation started in v.3 continues: among whom the god of this age ...

{RP P1904 S1550 S1894: glorious gospel ← gospel of the glory, a Hebraic genitive.}
2 Cor 4:5 Ou0 ga_r e9autou\j khru/ssomen, a)lla_ xristo\n 870Ihsou=n ku/rion: e9autou\j de\ dou/louj u9mw~n dia_ 870Ihsou=n. For we do not proclaim ourselves, but Christ Jesus the Lord, but ourselves as your servants for the sake of Jesus.
2 Cor 4:6 873Oti o9 qeo\j o9 ei0pw_n e0k sko/touj fw~j la&myai, o4j e1lamyen e0n tai=j kardi/aij h9mw~n pro\j fwtismo\n th=j gnw&sewj th=j do/chj tou= qeou= e0n prosw&pw% 870Ihsou= xristou=. For it is God, who commanded light to shine from darkness, who has shone in our hearts for the enlightenment of knowledge of the glory of God in the face of Jesus Christ.
2 Cor 4:7 871Exomen de\ to\n qhsauro\n tou=ton e0n o0straki/noij skeu/esin, i3na h9 u9perbolh\ th=j duna&mewj h|] tou= qeou=, kai\ mh\ e0c h9mw~n: And we have this treasure in earthen vessels, so that the immensity of the power should be of God and not of ourselves:
2 Cor 4:8 e0n panti\ qlibo/menoi, a)ll' ou0 stenoxwrou/menoi: a)porou/menoi, a)ll' ou0k e0caporou/menoi: in every respect oppressed but not in straits, at a loss but not at a total loss,
2 Cor 4:9 diwko/menoi, a)ll' ou0k e0gkataleipo/menoi: kataballo/menoi, a)ll' ou0k a)pollu/menoi: persecuted, but not deserted, struck down, but not losing our lives, losing our lives ← perishing.
2 Cor 4:10 pa&ntote th\n ne/krwsin tou= kuri/ou 870Ihsou= e0n tw%~ sw&mati perife/rontej, i3na kai\ h9 zwh\ tou= 870Ihsou= e0n tw%~ sw&mati h9mw~n fanerwqh|=. always carrying around in the body the dying of the Lord Jesus, in order that the life of Jesus might be made manifest in our body. in order that ← in order that also (otiose kai/).
2 Cor 4:11 870Aei\ ga_r h9mei=j oi9 zw~ntej ei0j qa&naton paradido/meqa dia_ 870Ihsou=n, i3na kai\ h9 zwh\ tou= 870Ihsou= fanerwqh|= e0n th|= qnhth|= sarki\ h9mw~n. For we who are alive are continually delivered to death on account of Jesus, in order that on the other hand the life of Jesus might be made manifest in our mortal flesh. on the other hand ← also.
2 Cor 4:12 873Wste o9 me\n qa&natoj e0n h9mi=n e0nergei=tai, h9 de\ zwh\ e0n u9mi=n. So that death is at work in us, but life in you. This verse is explained by the previous verse.
2 Cor 4:13 871Exontej de\ to\ au0to\ pneu=ma th=j pi/stewj, kata_ to\ gegramme/non, 870Epi/steusa, dio\ e0la&lhsa, kai\ h9mei=j pisteu/omen, dio\ kai\ lalou=men: But having the same spirit of faith according to what stands written, “I have believed, therefore I have spoken”, we also believe and therefore also speak, Ps 116:10.
2 Cor 4:14 ei0do/tej o3ti o9 e0gei/raj to\n ku/rion 870Ihsou=n kai\ h9ma~j dia_ 870Ihsou= e0gerei=, kai\ parasth/sei su\n u9mi=n. knowing that he who raised the Lord Jesus will also raise us through Jesus and present us with you. he who raised: see Acts 2:32, John 10:18.
2 Cor 4:15 Ta_ ga_r pa&nta di' u9ma~j, i3na h9 xa&rij pleona&sasa dia_ tw~n pleio/nwn th\n eu0xaristi/an perisseu/sh| ei0j th\n do/can tou= qeou=. For all things are for your sake, so that grace, having increased with many people, may cause thanksgiving to abound to the glory of God. many ← more, Greek comparative for positive.

AV differs in structure, giving through the thanksgiving of many.
2 Cor 4:16 Dio\ ou0k e0kkakou=men, a)ll' ei0 kai\ o9 e1cw h9mw~n a!nqrwpoj diafqei/retai, a)ll' o9 e1swqen a)nakainou=tai h9me/ra% kai\ h9me/ra%. For this reason we are not faint-hearted, and even though our outward man is perishing, our inward man is renewed day by day.
2 Cor 4:17 To\ ga_r parauti/ka e0lafro\n th=j qli/yewj h9mw~n kaq' u9perbolh\n ei0j u9perbolh\n ai0w&nion ba&roj do/chj katerga&zetai h9mi=n, For the momentary light weight of our tribulation works for us an age-abiding weight of glory which is exceedingly exceeding, exceedingly exceeding ← exceedingly in excess. Although unusual English, this gives the flavour of the Greek, kaq' u9perbolh\n ei0j u9perbolh\n.
2 Cor 4:18 mh\ skopou/ntwn h9mw~n ta_ blepo/mena, a)lla_ ta_ mh\ blepo/mena: ta_ ga_r blepo/mena pro/skaira: ta_ de\ mh\ blepo/mena ai0w&nia. while we do not look to the visible things, but the invisible things. For the visible things are temporary, but the invisible things are age-abiding. visible ... invisible (2x)(being) seen ... not (being) seen.
2 Cor 5:1 Oi1damen ga_r o3ti e0a_n h9 e0pi/geioj h9mw~n oi0ki/a tou= skh/nouj kataluqh|=, oi0kodomh\n e0k qeou= e1xomen, oi0ki/an a)xeiropoi/hton, ai0w&nion e0n toi=j ou0ranoi=j. For we know that if our earthly tent-house is dissolved, we have a building from God, an age-abiding house in the heavens, not made by hands. our earthly tent-house ← our earthly house of the tent, i.e. our mortal body.
2 Cor 5:2 Kai\ ga_r e0n tou/tw% stena&zomen, to\ oi0khth/rion h9mw~n to\ e0c ou0ranou= e0pendu/sasqai e0pipoqou=ntej: For indeed, we groan in this respect, longing to put on our dwelling from heaven, put on ← put on over (as an outer garment).
2 Cor 5:3 ei1ge kai\ e0ndusa&menoi ou0 gumnoi\ eu9reqhso/meqa. and then if clothed, we will not be found naked. clothed ← having put clothes on, (middle not passive, but perhaps not to be pressed).
2 Cor 5:4 Kai\ ga_r oi9 o1ntej e0n tw%~ skh/nei stena&zomen barou/menoi: {RP P1904 E1624 S1894: e0f' w%{} [S1550: e0peidh\] ou0 qe/lomen e0kdu/sasqai, a)ll' e0pendu/sasqai, i3na katapoqh|= to\ qnhto\n u9po\ th=j zwh=j. And indeed, being in the tent, we groan, weighed down {RP P1904 E1624 S1894: because} [S1550: since] we do not wish to take clothes off, but to put clothes on, so that that which is mortal is swallowed up by life. e0f' w%{, because (strongly causal), RP P1904 E1624 S1894 F1859=13/13 vs. e0peidh\, since, considering, S1550 F1859=0/13. We interpret Scrivener's “e0f' w%{ (pro Millii e0peidh\) c” as meaning that the reference text against which codex c was collated is Mill's text, reading e0peidh\, whereas c reads e0f' w%.

put clothes on ← put on over, as in 2 Cor 5:2.
2 Cor 5:5 879O de\ katergasa&menoj h9ma~j ei0j au0to\ tou=to qeo/j, o9 kai\ dou\j h9mi=n to\n a)rrabw~na tou= pneu/matoj. But he who has prepared us for this very thing is God, who has also given us the pledge: the spirit. the spirit ← of the spirit (epexegetic genitive).
2 Cor 5:6 Qarrou=ntej ou]n pa&ntote, kai\ ei0do/tej o3ti e0ndhmou=ntej e0n tw%~ sw&mati e0kdhmou=men a)po\ tou= kuri/ou - So we are always of good courage, also knowing that although we are at home in the body, we are away from home, being away from the Lord – although: concessive use of the participle.
2 Cor 5:7 dia_ pi/stewj ga_r peripatou=men, ou0 dia_ ei1douj - for we walk by faith, not by sight – sight ← visible shape.
2 Cor 5:8 qarrou=men de/, kai\ eu0dokou=men ma~llon e0kdhmh=sai e0k tou= sw&matoj, kai\ e0ndhmh=sai pro\j to\n ku/rion. but we are of good courage and would rather be away from home out of the body and be at home with the Lord.
2 Cor 5:9 Dio\ kai\ filotimou/meqa, ei1te e0ndhmou=ntej, ei1te e0kdhmou=ntej, eu0a&restoi au0tw%~ ei]nai. This is also why, whether at home or away from home, we aspire to be pleasing to him. this is also why ← on account of which also.
2 Cor 5:10 Tou\j ga_r pa&ntaj h9ma~j fanerwqh=nai dei= e1mprosqen tou= bh/matoj tou= xristou=, i3na komi/shtai e3kastoj ta_ dia_ tou= sw&matoj, pro\j a$ e1pracen, ei1te a)gaqo/n, ei1te kako/n. For we must all be manifested before Christ's court, in order that each should receive what is due for the things he did in the body, whether a good or bad thing. Christ's court: compare Rom 14:10.

the thingsthe (things) in relation to which.

in the body: or, through the body.
2 Cor 5:11 Ei0do/tej ou]n to\n fo/bon tou= kuri/ou a)nqrw&pouj pei/qomen, qew%~ de\ pefanerw&meqa: e0lpi/zw de\ kai\ e0n tai=j suneidh/sesin u9mw~n pefanerw~sqai. So knowing the fear of the Lord, we persuade men, but we have been manifested to God, and I hope we have also been manifested in your consciences.
2 Cor 5:12 Ou0 ga_r pa&lin e9autou\j sunista&nomen u9mi=n, a)lla_ a)formh\n dido/ntej u9mi=n kauxh/matoj u9pe\r h9mw~n, i3na e1xhte pro\j tou\j e0n prosw&pw% kauxwme/nouj kai\ ou0 kardi/a%. For we do not commend ourselves to you again, but we give you an occasion for boasting on our behalf, so that you may have something in answer to those who boast superficially but not in the heart. superficially ← in face.
2 Cor 5:13 Ei1te ga_r e0ce/sthmen, qew%~: ei1te swfronou=men, u9mi=n. For if we are beside ourselves, it is for God, and if we are of sound mind, it is for you. we are beside ourselves: aorist, but present in meaning.
2 Cor 5:14 879H ga_r a)ga&ph tou= xristou= sune/xei h9ma~j, kri/nantaj tou=to, o3ti {RP-text P1904 TR: ei0} [RP-marg: - ] ei[j u9pe\r pa&ntwn a)pe/qanen, a!ra oi9 pa&ntej a)pe/qanon: For the love of Christ constrains us, as we conclude as follows, that {RP-text P1904 TR: if} [RP-marg: - ] one died for all, {RP-text P1904 TR: then} [RP-marg: so] all must have died, ei0, if: present in RP-text P1904 TR F1859=9/13 vs. absent in RP-marg F1859=4/13 (Scrivener's deln).

as we conclude ← having concluded. See Matt 23:20.

as follows ← this.

all must have died: perhaps viewed from an end-time perspective, or perhaps referring to the mortal condition of natural man.
2 Cor 5:15 kai\ u9pe\r pa&ntwn a)pe/qanen i3na oi9 zw~ntej mhke/ti e9autoi=j zw~sin, a)lla_ tw%~ u9pe\r au0tw~n a)poqano/nti kai\ e0gerqe/nti. and he died for all, in order that those living should no longer live for themselves, but for him who died for them and was raised again. was raised again: this is English idiom to avoid an abrupt end to the sentence. Obviously, we do not mean was raised a second or another time. The word again here means in a previously experienced condition [Collins Dictionary, 1979], i.e. alive (though not in the same body). Compare a sentence such as He went out and came back again.
2 Cor 5:16 873Wste h9mei=j a)po\ tou= nu=n ou0de/na oi1damen kata_ sa&rka: ei0 de\ kai\ e0gnw&kamen kata_ sa&rka xristo/n, a)lla_ nu=n ou0ke/ti ginw&skomen. The result is that from now on we know no-one according to the flesh. And even if we have known Christ according to the flesh, yet now we no longer know him that way, know ... known ... know. The first is of instinctive knowledge; the others are of acquired knowledge.
2 Cor 5:17 873Wste ei1 tij e0n xristw%~, kainh\ kti/sij: ta_ a)rxai=a parh=lqen, i0dou/, ge/gonen {RP-text P1904 TR: kaina_ ta_ pa&nta} [RP-marg: ta_ pa&nta kaina&]. with the result that if anyone is in Christ, he is a new creation – the old things have passed away. Behold, all things have become new. kaina_ ta_ pa&nta, new + everything, RP-text P1904 TR F1859=8/13 vs. ta_ pa&nta kaina&, everything + new, RP-marg F1859=5/13 (Scrivener's bdfko).

creation: AV differs, (creature).
2 Cor 5:18 Ta_ de\ pa&nta e0k tou= qeou=, tou= katalla&cantoj h9ma~j e9autw%~ dia_ 870Ihsou= xristou=, kai\ do/ntoj h9mi=n th\n diakoni/an th=j katallagh=j: And all things are from God who has reconciled us to himself through Jesus Christ and has given us the ministry of reconciliation,
2 Cor 5:19 w(j o3ti qeo\j h]n e0n xristw%~ ko/smon katalla&sswn e9autw%~, mh\ logizo/menoj au0toi=j ta_ paraptw&mata au0tw~n, kai\ {RP P1904 S1550 S1894: qe/menoj} [E1624: qh/menoj] e0n h9mi=n to\n lo/gon th=j katallagh=j. in that God was in Christ reconciling the world to himself, not imputing their transgressions to them, and has placed the word of reconciliation among us to his own ends. qe/menoj, having placed (middle voice), RP P1904 S1550 S1894 F1859=13/13 (incl. c(tacite)) vs. qh/menoj, having placed (middle voice, misspelled), E1624 F1859=0/13.

to his own ends: this comes from the middle voice of the verb.
2 Cor 5:20 879Upe\r xristou= ou]n presbeu/omen, w(j tou= qeou= parakalou=ntoj di' h9mw~n: deo/meqa u9pe\r xristou=, katalla&ghte tw%~ qew%~. So we are ambassadors for Christ, as if God pleads through us. We implore you on Christ's behalf, be reconciled to God.
2 Cor 5:21 To\n ga_r mh\ gno/nta a(marti/an, u9pe\r h9mw~n a(marti/an e0poi/hsen, i3na h9mei=j {RP P1904: genw&meqa} [TR: ginw&meqa] dikaiosu/nh qeou= e0n au0tw%~. For he made him who knew no sin to be sin for our sakes, in order that we might become the righteousness of God in him. genw&meqa, we might become (aorist subjunctive, so perfective aspect), RP P1904 F1859=11/14 vs. ginw&meqa, we might become (present subjunctive, so imperfective aspect), TR F1859=1/14 (Scrivener's h) vs. another reading, probably a misspelling of the aorist subjunctive, F1859=2/14, (Scrivener's b*c).

sin: standing for a sin-offering; compare Gen 4:7.
2 Cor 6:1 Sunergou=ntej de\ kai\ parakalou=men mh\ ei0j keno\n th\n xa&rin tou= qeou= de/casqai u9ma~j - And as co-workers we also exhort you not to receive the grace of God in vain –
2 Cor 6:2 le/gei ga&r, Kairw%~ dektw%~ e0ph/kousa& sou, kai\ e0n h9me/ra% swthri/aj e0boh/qhsa& soi: i0dou/, nu=n kairo\j eu0pro/sdektoj, i0dou/, nu=n h9me/ra swthri/aj - for he says,

“At an acceptable time I heard you,

And on the day of salvation I helped you.”

Behold, the time is now most acceptable; behold, now is the day of salvation –
Isa 49:8.

behold (etc.): the main verb of this long sentence is we are alive in 2 Cor 6:9.
2 Cor 6:3 mhdemi/an e0n mhdeni\ dido/ntej proskoph/n, i3na mh\ mwmhqh|= h9 diakoni/a: not giving any offence in anything, so that the ministry is not faulted,
2 Cor 6:4 a)ll' e0n panti\ sunistw~ntej e9autou\j w(j qeou= dia&konoi, e0n u9pomonh|= pollh|=, e0n qli/yesin, e0n a)na&gkaij, e0n stenoxwri/aij, but in everything commending ourselves as servants of God, with much endurance in tribulations, in constrained circumstances, in hardships, hardships ← straits.
2 Cor 6:5 e0n plhgai=j, e0n fulakai=j, e0n a)katastasi/aij, e0n ko/poij, e0n a)grupni/aij, e0n nhstei/aij, in stricken circumstances, in imprisonments, in commotions, in toils, in sleeplessness, in fastings,
2 Cor 6:6 e0n a(gno/thti, e0n gnw&sei, e0n makroqumi/a%, e0n xrhsto/thti, e0n pneu/mati a(gi/w%, e0n a)ga&ph| a)nupokri/tw%, in sanctity, in knowledge, in longsuffering, in kindness, in holy spirit, in unfeigned love,
2 Cor 6:7 e0n lo/gw% a)lhqei/aj, e0n duna&mei qeou=, dia_ tw~n o3plwn th=j dikaiosu/nhj tw~n deciw~n kai\ a)risterw~n, in the word of truth, in the power of God through the right and left hand armour of righteousness, armour: or, arms. Compare Eph 6:11. Spiritual arms, but a reference to offensive and defensive arms by analogy to the Greek and Roman soldiers who had a sword or spear in their right hand and a shield in their left hand.
2 Cor 6:8 dia_ do/chj kai\ a)timi/aj, dia_ dusfhmi/aj kai\ eu0fhmi/aj: w(j pla&noi kai\ a)lhqei=j: through glory and dishonour, through defamations and acclamations, defamed as deceivers and acclaimed as tellers of the truth,
2 Cor 6:9 w(j a)gnoou/menoi, kai\ e0piginwsko/menoi: w(j a)poqnh|/skontej, kai\ i0dou/, zw~men: w(j paideuo/menoi, kai\ mh\ qanatou/menoi: as unrecognized and as recognized, as dying, but look, we are alive, as being chastised but not put to death,
2 Cor 6:10 w(j lupou/menoi, a)ei\ de\ xai/rontej: w(j ptwxoi/, pollou\j de\ plouti/zontej: w(j mhde\n e1xontej, kai\ pa&nta kate/xontej. as grieving, but always rejoicing, as poor but enriching many, as having nothing but possessing everything. but: adversative use of kai/.
2 Cor 6:11 To\ sto/ma h9mw~n a)ne/w%gen pro\j u9ma~j, Kori/nqioi, h9 kardi/a h9mw~n pepla&tuntai. Our communication stands open to you, you Corinthians; our heart stands wide open. communication ← mouth.
2 Cor 6:12 Ou0 stenoxwrei=sqe e0n h9mi=n, stenoxwrei=sqe de\ e0n toi=j spla&gxnoij u9mw~n. You need not be under strain as far as we are concerned, but you are under strain in your feelings from your side. as far as we are concerned ← among us.

feelings ← bowels.
2 Cor 6:13 Th\n de\ au0th\n a)ntimisqi/an - w(j te/knoij le/gw - platu/nqhte kai\ u9mei=j. Show yourselves wide open as well – I speak as to children – so we have the same mutual benefit. show yourselves wide open ← be widened.

mutual benefit ← recompense in exchange.
2 Cor 6:14 Mh\ gi/nesqe e9terozugou=ntej a)pi/stoij: ti/j ga_r metoxh\ dikaiosu/nh| kai\ a)nomi/a%; Ti/j de\ koinwni/a fwti\ pro\j sko/toj; Do not be disparately yoked to unbelievers, for what partnership do righteousness and lawlessness have? And what fellowship does light have with darkness?
2 Cor 6:15 Ti/j de\ sumfw&nhsij xristw%~ pro\j {RP S1550: Beli/ar} [P1904 E1624 S1894: Beli/al]; 872H ti/j meri\j pistw%~ meta_ a)pi/stou; And what agreement does Christ have with Belial? Or what part does a believer have with an unbeliever? Beli/ar, Beliar, RP S1550 F1859=12/13 vs. Beli/al, Belial, P1904 E1624 S1894 F1859=0/13 vs. Beli/an, Belian, F1859=1/13 (Scrivener's n). A case of collusion between P1904 and some editions of TR? The Hebrew is בְּלִיַּעַל, Beliyaal, (useless).
2 Cor 6:16 Ti/j de\ sugkata&qesij naw%~ qeou= meta_ ei0dw&lwn; 879Umei=j ga_r nao\j qeou= e0ste zw~ntoj, kaqw_j ei]pen o9 qeo\j o3ti 870Enoikh/sw e0n au0toi=j, kai\ e0mperipath/sw: kai\ e1somai au0tw~n qeo/j, kai\ au0toi\ e1sontai/ moi lao/j. And what compatibility is there between the sanctuary of God and idols? For you are the sanctuary of the living God, as God has said,

“I will dwell among them

And walk among them,

And I will be their God,

And they will be my people.”

Ex 29:45, Lev 26:12, Jer 30:22, Jer 31:1, Jer 32:38, Ezek 37:27, Hos 2:25MT (Hos 2:23AV), Zech 8:8.
2 Cor 6:17 Dio/, {RP TR: 870Ece/lqete} [P1904: 870Ece/lqate] e0k me/sou au0tw~n kai\ a)fori/sqhte, le/gei ku/rioj, kai\ a)kaqa&rtou mh\ a#ptesqe: ka)gw_ ei0sde/comai u9ma~j, So

Go away from them

And be separate”,

Says the Lord,

“And do not touch anything unclean,

and I will receive you,
e0ce/lqete, go out (classical form), RP TR F1859=13/13 vs. e0ce/lqate, go out (non-classical form), P1904 F1859=0/13.

Isa 52:11.

away from them ← from their midst.
2 Cor 6:18 kai\ e1somai u9mi=n ei0j pate/ra, kai\ u9mei=j e1sesqe/ moi ei0j ui9ou\j kai\ qugate/raj, le/gei ku/rioj pantokra&twr.

And I will be a father to you,

And you will be sons and daughters to me”,

says the Lord Almighty.
2 Sam 7:14, 1 Chr 17:13.
2 Cor 7:1 Tau/taj ou]n e1xontej ta_j e0paggeli/aj, a)gaphtoi/, kaqari/swmen e9autou\j a)po\ panto\j molusmou= sarko\j kai\ pneu/matoj, e0pitelou=ntej a(giwsu/nhn e0n fo/bw% qeou=. So having these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, bringing sanctification to completion in the fear of God.
2 Cor 7:2 Xwrh/sate h9ma~j: ou0de/na h0dikh/samen, ou0de/na e0fqei/ramen, ou0de/na e0pleonekth/samen. Make room for us; we have not wronged anyone, we have not corrupted anyone, we have not defrauded anyone. make room: i.e. in your hearts.
2 Cor 7:3 Ou0 pro\j kata&krisin le/gw: proei/rhka ga&r, o3ti e0n tai=j kardi/aij h9mw~n e0ste\ ei0j to\ sunapoqanei=n kai\ suzh|=n. I do not say this as an accusation. For I have said before that you are in our hearts in dying with us and living with us.
2 Cor 7:4 Pollh/ moi parrhsi/a pro\j u9ma~j, pollh/ moi kau/xhsij u9pe\r u9mw~n: peplh/rwmai th|= paraklh/sei, u9perperisseu/omai th|= xara%~ e0pi\ pa&sh| th|= qli/yei h9mw~n. I have great freedom of speech towards you; I have great exultation over you. I have been filled with comfort – I superabound in joy at all our tribulation. I superabound in joy at all our tribulation: perhaps this is explained by Acts 5:41, Phil 3:10, 2 Tim 3:12. The word e0pi/ + dative gives grounds for an emotion, and is not concessive.
2 Cor 7:5 Kai\ ga_r e0lqo/ntwn h9mw~n ei0j Makedoni/an ou0demi/an e1sxhken a!nesin h9 sa_rc h9mw~n, a)ll' e0n panti\ qlibo/menoi: e1cwqen ma&xai, e1swqen fo/boi. For indeed, when we went to Macedonia, our flesh had no peace, but we suffered tribulation in every waystrife externally, fears internally. peace ← abatement, relaxation.

strife ← strifes.
2 Cor 7:6 870All' o9 parakalw~n tou\j tapeinou\j pareka&lesen h9ma~j, o9 qeo/j, e0n th|= parousi/a% Ti/tou: But he, God, who comforts the downcast, has comforted us with the arrival of Titus. downcast ← lowly, but also dejected [LS].

arrival: or, presence.
2 Cor 7:7 ou0 mo/non de\ e0n th|= parousi/a% au0tou=, a)lla_ kai\ e0n th|= paraklh/sei h|[ pareklh/qh e0f' u9mi=n, a)nagge/llwn h9mi=n th\n u9mw~n e0pipo/qhsin, to\n u9mw~n o0durmo/n, to\n u9mw~n zh=lon u9pe\r e0mou=, w#ste me ma~llon xarh=nai. And not only with his arrival, but also in the comfort with which he had been comforted about you, as he related to us your longing, your lamentation, your zeal for me, with the result that I rejoiced all the more.
2 Cor 7:8 873Oti ei0 kai\ e0lu/phsa u9ma~j e0n th|= e0pistolh|=, ou0 metame/lomai, ei0 kai\ metemelo/mhn: ble/pw ga_r o3ti h9 e0pistolh\ e0kei/nh, ei0 kai\ pro\j w#ran, e0lu/phsen u9ma~j. For even if I have grieved you with my epistle, I do not have regret now, even if I did have regret. For I see that that epistle grieved you, even if it was just for a while. while ← hour.
2 Cor 7:9 Nu=n xai/rw, ou0x o3ti e0luph/qhte, a)ll' o3ti e0luph/qhte ei0j meta&noian: e0luph/qhte ga_r kata_ qeo/n, i3na e0n mhdeni\ zhmiwqh=te e0c h9mw~n. I rejoice now, not because you grieved, but in that you grieved resulting in repentance. For you grieved in a godly way, so that you were not hurt through us in any way.
2 Cor 7:10 879H ga_r kata_ qeo\n lu/ph meta&noian ei0j swthri/an a)metame/lhton katerga&zetai: h9 de\ tou= ko/smou lu/ph qa&naton katerga&zetai. For godly grief engenders repentance leading to salvation without regrets. But worldly grief engenders death.
2 Cor 7:11 870Idou\ ga&r, au0to\ tou=to, to\ kata_ qeo\n luphqh=nai u9ma~j, po/shn kateirga&sato u9mi=n spoudh/n, a)lla_ a)pologi/an, a)lla_ a)gana&kthsin, a)lla_ fo/bon, a)lla_ e0pipo/qhsin, a)lla_ zh=lon, {RP P1904: a)lla_} [TR: a)ll'] e0kdi/khsin. 870En panti\ sunesth/sate e9autou\j a(gnou\j ei]nai e0n tw%~ pra&gmati. For as regards this very thing – your godly grieving – see how much eagerness it has engendered for you, and also defence of the case, and indignation, and fear, and longing, and zeal, and vindication! In every respect you proved yourselves to be pure in the matter. a)lla_, but (unapocopated), RP P1904 F1859=6/13 (Scrivener's abdfmo) vs. a)ll', but (apocopated), TR F1859=7/13 (Scrivener's ceghkln). A weak disparity with RP, R=7:8.

as regards ... see ← behold.

and (six times) ← but.
2 Cor 7:12 871Ara ei0 kai\ e1graya u9mi=n, ou0x {RP-text P1904 TR: ei3neken} [RP-marg: e3neken] tou= a)dikh/santoj, ou0de\ {RP-text P1904 TR: ei3neken} [RP-marg: e3neken] tou= a)dikhqe/ntoj, a)ll' {RP-text P1904 TR: ei3neken} [RP-marg: e3neken] tou= fanerwqh=nai th\n spoudh\n {RP P1904 S1550: u9mw~n} [E1624 S1894: h9mw~n] th\n u9pe\r {RP P1904 S1550: h9mw~n} [E1624 S1894: u9mw~n] pro\j u9ma~j e0nw&pion tou= qeou=. Consequently, although I wrote to you, it was not on account of anyone doing wrong, or on account of anyone suffering wrong, but on account of {RP P1904 S1550: your} [E1624 S1894: our] eagerness for {RP P1904 S1550: us} [E1624 S1894: you] to be manifested to you in the sight of God. First time: ei3neken, on account of (1), RP-text P1904 TR F1859=9/13 vs. e3neken, on account of (2), RP-marg F1859=4/13 (Scrivener's adfk).

Second time: ei3neken, on account of (1), RP-text P1904 TR F1859=9/13 vs. e3neken, on account of (2), RP-marg F1859=4/13 (Scrivener's adfk).

Third time: ei3neken, on account of (1), RP-text P1904 TR F1859=8/13 vs. e3neken, on account of (2), RP-marg F1859=4/13 (Scrivener's adfk) vs. another spelling, F1859=1/13 (Scrivener's l).

u9mw~n, your, RP P1904 S1550 F1859=12/13 vs. h9mw~n, our, E1624 S1894 F1859=1/13 (Scrivener's d). AV differs textually.

h9mw~n, our, RP P1904 S1550 F1859=12/13 vs. u9mw~n, your, E1624 S1894 F1859=1/13 (Scrivener's d). AV differs textually.
2 Cor 7:13 Dia_ tou=to parakeklh/meqa. 870Epi\ {RP-text P1904: de\} [RP-marg TR: - ] th|= paraklh/sei u9mw~n {RP-text P1904: - } [RP-marg TR: :] perissote/rwj {RP-text P1904: - } [RP-marg TR: de\] ma~llon e0xa&rhmen e0pi\ th|= xara%~ Ti/tou, o3ti a)nape/pautai to\ pneu=ma au0tou= a)po\ pa&ntwn u9mw~n. For this reason we have been comforted. {RP-text P1904: But we} [RP-marg TR: We] rejoiced at your encouragement {RP-text P1904: - } [RP-marg TR: – but] all the more exuberantly at the joy of Titus, in that his spirit was refreshed by you all. de\, but (... at your encouragement, first de\ in the interleaved text): absent in RP-text P1904 F1859=0/13 vs. present in RP-marg TR F1859=12/13 vs. another reading, F1859=1/13 (Scrivener's d. See below). A strong disparity (#1) with RP-text, R=1:13.

de\, but (all the more, second de\ in the interleaved text): absent in RP-text P1904 F1859=1/13 (Scrivener's e) vs. present in RP-marg TR F1859=11/13 vs. another reading, F1859=1/13 (Scrivener's d). Scrivener's d places de\ after paraklh/sei. A strong disparity (#2) with RP-text, R=2:12.

Punctuation: TBS-TR, AV, but not RP P1904, have no pause after parakeklh/meqa, we have been comforted, and associate at your encouragement with the preceding words. So AV differs.
2 Cor 7:14 873Oti ei1 ti au0tw%~ u9pe\r u9mw~n kekau/xhmai, ou0 kath|sxu/nqhn: a)ll' w(j pa&nta e0n a)lhqei/a% e0lalh/samen u9mi=n, ou3twj kai\ h9 kau/xhsij h9mw~n h9 e0pi\ Ti/tou a)lh/qeia e0genh/qh. So if I have boasted to him about you in anything, I have not been put to shame, but just as we spoke everything in truth to you, so our boasting before Titus has been true. so if ← because if.

so our ← so also our (otiose kai/).

true ← truth.
2 Cor 7:15 Kai\ ta_ spla&gxna au0tou= perissote/rwj ei0j u9ma~j e0sti/n, a)namimnhskome/nou th\n pa&ntwn u9mw~n u9pakoh/n, w(j meta_ fo/bou kai\ tro/mou e0de/casqe au0to/n. And his affections are most exuberantly towards you, as he remembers the obedience of all of you – how you received him with fear and trembling. affections ← bowels.
2 Cor 7:16 Xai/rw {RP P1904 S1550: - } [E1624 S1894: ou]n] o3ti e0n panti\ qarrw~ e0n u9mi=n. {RP P1904 S1550: - } [E1624 S1894: So] I rejoice that in everything I have confidence in you. ou]n, therefore: absent in RP P1904 S1550 F1859=12/13 (incl. c(tacite)) vs. present in E1624 S1894 F1859=1/13 (Scrivener's m).
2 Cor 8:1 {RP TR: Gnwri/zomen} [P1904: Gnwri/zw] de\ u9mi=n, a)delfoi/, th\n xa&rin tou= qeou= th\n dedome/nhn e0n tai=j e0kklhsi/aij th=j Makedoni/aj: And, brothers, {RP TR: we} [P1904: I] make known to you the grace of God which has been given among the churches of Macedonia, gnwri/zomen, we make known, RP TR F1859=11/13 vs. gnwri/zw, I make known, P1904 F1859=2/13 (Scrivener's ch).

which has been given: our italicization here indicates the introduction of a finite verb, not a tense change, aorist to perfect, as might be suspected. See the introduction.

churches: see Matt 16:18.
2 Cor 8:2 o3ti e0n pollh|= dokimh|= qli/yewj h9 perissei/a th=j xara~j au0tw~n kai\ h9 kata_ ba&qouj ptwxei/a au0tw~n e0peri/sseusen ei0j to\n plou=ton th=j a(plo/thtoj au0tw~n. for with a great trial in affliction their exuberance of joy and their deep poverty abounded to the riches of their generosity.
2 Cor 8:3 873Oti kata_ du/namin, marturw~, kai\ u9pe\r du/namin au0qai/retoi, For I testify that they acted voluntarily, according to their means, and beyond their means,
2 Cor 8:4 meta_ pollh=j paraklh/sewj deo/menoi h9mw~n, th\n xa&rin kai\ th\n koinwni/an th=j diakoni/aj th=j ei0j tou\j a(gi/ouj {RP P1904: - } [TR: de/casqai h9ma~j]: and with much entreaty, imploring us {RP P1904: in respect of} [TR: that we should receive] the grace and the fellowship of the ministry to the saints, de/casqai h9ma~j, (of) us receiving: absent in RP P1904 F1859=10/14 (Scrivener's ab*defglmno) vs. present in TR F1859=3/14 (Scrivener's b**hk) vs. another reading, F1859=1/14 (Scrivener's c). AV differs textually.

saints: see Matt 27:52.
2 Cor 8:5 kai\ ou0 kaqw_j h0lpi/samen, a)ll' e9autou\j e1dwkan prw~ton tw%~ kuri/w%, kai\ h9mi=n dia_ qelh/matoj qeou=, and not as we had expected, but they gave themselves firstly to the Lord, and to us, through the will of God, expected ← hoped. Both senses are present in derivatives of the Hebrew root קוה.
2 Cor 8:6 ei0j to\ parakale/sai h9ma~j Ti/ton, i3na kaqw_j proenh/rcato, ou3twj kai\ e0pitele/sh| ei0j u9ma~j kai\ th\n xa&rin tau/thn. for us to exhort Titus, that just as he began before, so he should bring this grace towards you to a conclusion as well. exhort: AV differs somewhat, but within the semantic range, (desired).

so ← so also (otiose kai/).
2 Cor 8:7 870All' w#sper e0n panti\ perisseu/ete, pi/stei, kai\ lo/gw%, kai\ gnw&sei, kai\ pa&sh| spoudh|=, kai\ th|= e0c u9mw~n e0n h9mi=n a)ga&ph|, i3na kai\ e0n tau/th| th|= xa&riti perisseu/hte. But as you abound in everything – in faith and word, and knowledge and all eagerness and in the love from your side among us – may you also abound in this grace. from your sideout of you.
2 Cor 8:8 Ou0 kat' e0pitagh\n le/gw, a)lla_ dia_ th=j e9te/rwn spoudh=j kai\ to\ th=j {RP P1904 S1550 S1894: u9mete/raj} [E1624: h9mete/raj] a)ga&phj gnh/sion dokima&zwn. I do not speak by commandment, but moved by the eagerness of others and as one approving the sincerity of {RP P1904 S1550 S1894: your} [E1624: our] love. u9mete/raj, of your, RP P1904 S1550 S1894 F1859=13/15 (Scrivener's a* (or a**) bc(tacite)defghk**lmno) vs. h9mete/raj, of our, E1624 F1859=2/15 (Scrivener's a** (or a*) k*).
2 Cor 8:9 Ginw&skete ga_r th\n xa&rin tou= kuri/ou h9mw~n 870Ihsou= xristou=, o3ti di' u9ma~j e0ptw&xeusen, plou/sioj w!n, i3na u9mei=j th|= e0kei/nou ptwxei/a% plouth/shte. For you know the grace of our Lord Jesus Christ – how on your account he became poor, though being rich, in order that you by his poverty might become rich. how ← that.

though: concessive use of the participle.

his ← of that (man).
2 Cor 8:10 Kai\ gnw&mhn e0n tou/tw% di/dwmi: tou=to ga_r u9mi=n sumfe/rei, oi3tinej ou0 mo/non to\ poih=sai a)lla_ kai\ to\ qe/lein proenh/rcasqe a)po\ pe/rusi. And I give my opinion in this matter. For this is expedient for you, who last year took the lead not only in taking action, but also in having the will. took the lead ← started before.
2 Cor 8:11 Nuni\ de\ kai\ to\ poih=sai e0pitele/sate, o3pwj, kaqa&per h9 proqumi/a tou= qe/lein, ou3twj kai\ to\ e0pitele/sai e0k tou= e1xein. And now, complete the execution of it, so that as your enthusiasm was when you made your mind up, so the completion may be, your resources permitting. when you made your mind up ← of wishing.

so ← so also (otiose kai/).

your resources permitting ← out of the having.
2 Cor 8:12 Ei0 ga_r h9 proqumi/a pro/keitai, kaqo\ e0a_n e1xh| tij, eu0pro/sdektoj, ou0 kaqo\ ou0k e1xei. For if the enthusiasm is present, it is appreciated when judged against one's means, not when judged against something beyond one's means. appreciated ← well acceptable.

when judged against one's means ← according to if one has (something).

when judged against something beyond one's means ← according to (what) he does not have.
2 Cor 8:13 Ou0 ga_r i3na a!lloij a!nesij, u9mi=n de\ qli/yij: a)ll' e0c i0so/thtoj, e0n tw%~ nu=n kairw%~ to\ u9mw~n peri/sseuma ei0j to\ e0kei/nwn u9ste/rhma, For it is not in order that others may have ease, while you have tribulation, ¶ but it is on the basis of equality. At the present time, your surplus is a supply to their lack, ¶ Verse division: in AV and some TR editions, 2 Cor 8:14 begins here.

their ← of the former.
2 Cor 8:14 i3na kai\ to\ e0kei/nwn peri/sseuma ge/nhtai ei0j to\ u9mw~n u9ste/rhma: o3pwj ge/nhtai i0so/thj, so that their surplus might also become a supply to your lack, so that there may be equality, their ← of the former.
2 Cor 8:15 kaqw_j ge/graptai, 879O to\ polu/, ou0k e0pleo/nasen: kai\ o9 to\ o0li/gon, ou0k h0latto/nhsen. as it stands written, “He who had much did not have surplus, and he who had a little did not suffer a lack.” Ex 16:18.
2 Cor 8:16 Xa&rij de\ tw%~ qew%~ tw%~ dido/nti th\n au0th\n spoudh\n u9pe\r u9mw~n e0n th|= kardi/a% Ti/tou. And thanks be to God who is putting the same concern for you in the heart of Titus.
2 Cor 8:17 873Oti th\n me\n para&klhsin e0de/cato, spoudaio/teroj de\ u9pa&rxwn, au0qai/retoj e0ch=lqen pro\j u9ma~j. For he has received encouragement, and being very eager, he departed for you of his own accord. very eager ← more eager, quite eager, Greek comparative for superlative.
2 Cor 8:18 Sunepe/myamen de\ met' au0tou= to\n a)delfo/n, ou[ o9 e1painoj e0n tw%~ eu0aggeli/w% dia_ pasw~n tw~n e0kklhsiw~n: And we have sent the brother with him, who has a good reputation for the gospel throughout all the churches, for ← in, with.

churches: see Matt 16:18.
2 Cor 8:19 ou0 mo/non de/, a)lla_ kai\ xeirotonhqei\j u9po\ tw~n e0kklhsiw~n sune/kdhmoj h9mw~n su\n th|= xa&riti tau/th| th|= diakonoume/nh| u9f' h9mw~n pro\j th\n au0tou= tou= kuri/ou do/can kai\ proqumi/an {RP P1904: h9mw~n} [TR: u9mw~n]: and not only so, but he was also elected by the churches as our travelling companion, collaborating in this grace being ministered by us for the glory of the Lord himself and {RP P1904: as an outlet for our} [TR: to stimulate your] enthusiasm, h9mw~n, our, RP P1904 F1859=12/13 vs. u9mw~n, your, TR F1859=1/13 (Scrivener's d). AV differs textually.

churches: see Matt 16:18.
2 Cor 8:20 stello/menoi tou=to, mh/ tij h9ma~j mwmh/shtai e0n th|= a(dro/thti tau/th| th|= diakonoume/nh| u9f' h9mw~n: avoiding this: that anyone should have cause to blame us in this tremendous project which is being undertaken by us, tremendous projectstrength, full growth.

undertaken ← ministered.
2 Cor 8:21 pronoou/menoi kala_ ou0 mo/non e0nw&pion kuri/ou a)lla_ kai\ e0nw&pion a)nqrw&pwn. as we concern ourselves with things that are right not only in the sight of the Lord, but also in the sight of men.
2 Cor 8:22 Sunepe/myamen de\ au0toi=j to\n a)delfo\n h9mw~n, o4n e0dokima&samen e0n polloi=j polla&kij spoudai=on o1nta, nuni\ de\ polu\ spoudaio/teron, pepoiqh/sei pollh|= th|= ei0j u9ma~j. And we have sent our brother with them, whom we have often proved to be eager in many matters, and who is now much more eager, with much confidence in you. confidence: AV differs as to who has the confidence.
2 Cor 8:23 Ei1te u9pe\r Ti/tou, koinwno\j e0mo\j kai\ ei0j u9ma~j sunergo/j: ei1te a)delfoi\ h9mw~n, a)po/stoloi e0kklhsiw~n, do/ca xristou=. If anyone inquires about Titus, he is my partner and co-worker for you, or if our brothers are inquired about, they are apostles of the churchesthe glory of Christ. churches: see Matt 16:18.
2 Cor 8:24 Th\n ou]n e1ndeicin th=j a)ga&phj u9mw~n, kai\ h9mw~n kauxh/sewj u9pe\r u9mw~n, ei0j au0tou\j e0ndei/casqe {RP P1904: - } [TR: kai\] ei0j pro/swpon tw~n e0kklhsiw~n. So give them a display of your love, and of our exultation over you, {RP P1904: - } [TR: and] in the sight of the churches. kai\, and: absent in RP P1904 F1859=13/13 vs. present in TR F1859=0/13.

give ... a display ← show the showing, give proof (of what is one's own – middle voice).

churches: see Matt 16:18.
2 Cor 9:1 Peri\ me\n ga_r th=j diakoni/aj th=j ei0j tou\j a(gi/ouj perisso/n moi/ e0stin to\ gra&fein u9mi=n: For concerning the relief to the saints, it is superfluous for me to write to you, relief ← ministry, but here relief, as in Acts 11:29. The context is also set by 2 Cor 9:5 - 9:7.

saints: see Matt 27:52.
2 Cor 9:2 oi]da ga_r th\n proqumi/an u9mw~n, h4n u9pe\r u9mw~n kauxw~mai Makedo/sin, o3ti 870Axai+/a pareskeu/astai a)po\ pe/rusi: kai\ o9 e0c u9mw~n zh=loj h0re/qisen tou\j plei/onaj. for I know your enthusiasm, and I boast about it to the Macedonians on your behalf, in that Achaea has been prepared since last year and the zeal from your side has stimulated quite a few of them. quite a few ← more, the greater part, but comparatives can mean rather, quite, and [MM] gives an example. Compare Acts 28:23.
2 Cor 9:3 871Epemya de\ tou\j a)delfou/j, i3na mh\ to\ kau/xhma h9mw~n to\ u9pe\r u9mw~n kenwqh|= e0n tw%~ me/rei tou/tw%: i3na, kaqw_j e1legon, pareskeuasme/noi h]te: And I sent the brothers there, so that our boasting about you should not go unheard in this matter – so that, as I said, you are prepared – go unheard ← be emptied, be made of no effect.
2 Cor 9:4 mh/pwj, e0a_n e1lqwsin su\n e0moi\ Makedo/nej kai\ eu3rwsin u9ma~j a)paraskeua&stouj, kataisxunqw~men h9mei=j - i3na mh\ le/gwmen u9mei=j - e0n th|= u9posta&sei tau/th| th=j kauxh/sewj. so that, if any Macedonians come with me and find you unprepared, we – so that we don't say “you” – are not ashamed of these grounds of boasting. ashamed of ← ashamed in.
2 Cor 9:5 870Anagkai=on ou]n h9ghsa&mhn parakale/sai tou\j a)delfou/j, i3na proe/lqwsin ei0j u9ma~j, kai\ prokatarti/swsin th\n prokathggelme/nhn eu0logi/an u9mw~n, tau/thn e9toi/mhn ei]nai, ou3twj w(j eu0logi/an kai\ mh\ {RP P1904: w(j} [TR: w#sper] pleoneci/an. So I considered it necessary to encourage the brothers to go on ahead to you and finalize your donation beforehand, which was announced in advance, so that it should be ready, so as a blessing, not as a matter of meanness. w(j, as, RP P1904 F1859=11/13 vs. w#sper, as (strengthened form), TR F1859=2/13 (Scrivener's bl).

donation ← blessing. [LS] gives a meaning of alms, citing Pindar (ca. 500 BC). We retain the fundamental sense blessing in the second occurrence, as Paul uses the word in the two senses, playing on the word. In 1 Sam 30:26, בְּרָכָה, usually blessing, is used of a gift.

it ← this.

meanness ← covetousness, greed, so reluctant, stingy giving. Paul is asking the Corinthians to have their donation ready, so he doesn't have to go round cap in hand collecting it, saying, “Come on, don't change your mind, don't be stingy.”
2 Cor 9:6 Tou=to de/, o9 spei/rwn feidome/nwj, feidome/nwj kai\ qeri/sei: kai\ o9 spei/rwn e0p' eu0logi/aij, e0p' eu0logi/aij kai\ qeri/sei. And I say this, he who sows sparingly will also reap sparingly, and he who sows generously will also reap generously. generously (2x)blessedly.
2 Cor 9:7 873Ekastoj kaqw_j proairei=tai th|= kardi/a%: mh\ e0k lu/phj h2 e0c a)na&gkhj: i9laro\n ga_r do/thn a)gapa%~ o9 qeo/j. Each person should give as he has decided beforehand in his heart, not grudgingly or under constraint, for God loves a cheerful giver. Prov 22:9, adapted.

has decided ← decides.
2 Cor 9:8 Dunato\j de\ o9 qeo\j pa~san xa&rin perisseu=sai ei0j u9ma~j, i3na e0n panti\ pa&ntote pa~san au0ta&rkeian e1xontej perisseu/hte ei0j pa~n e1rgon a)gaqo/n: For God is able to make all grace abound to you, in order that you, always being entirely self-sufficient in everything, might have something left over for every good work. have something left over ← abound; be surplus.
2 Cor 9:9 kaqw_j ge/graptai, 870Esko/rpisen, e1dwken toi=j pe/nhsin: h9 dikaiosu/nh au0tou= me/nei ei0j to\n ai0w~na. As it stands written,

“He has distributed;

He has given to the poor.

His righteousness remains throughout the age.”

Ps 112:9.
2 Cor 9:10 879O de\ e0pixorhgw~n spe/rma tw%~ spei/ronti, kai\ a!rton ei0j brw~sin xorhgh/sai, kai\ plhqu/nai to\n spo/ron u9mw~n, kai\ au0ch/sai ta_ {RP P1904: genh/mata} [TR: gennh/mata] th=j dikaiosu/nhj u9mw~n: Now may he who supplies seed to the sower also supply bread for food and multiply your seed sown, and increase the yield of your righteousness, genh/mata, that which comes into being, produce (1- non-classical spelling, as if from gi/nomai), RP P1904 F1859=11/13 vs. gennh/mata, that which is begotten, produce (2- classical spelling, from genna&w), TR F1859=2/13 (Scrivener's ck). Compare Luke 12:18.

Isa 55:10.

yield of your righteousness: subjective genitive of righteousness, what your righteousness yields.
2 Cor 9:11 e0n panti\ ploutizo/menoi ei0j pa~san a(plo/thta, h3tij katerga&zetai di' h9mw~n eu0xaristi/an tw%~ qew%~. as you become rich in every respect, in all generosity, which engenders thanksgiving to God through us. generosity ← simplicity. [LS] gives liberality. See James 1:5 for the adverb.
2 Cor 9:12 873Oti h9 diakoni/a th=j leitourgi/aj tau/thj ou0 mo/non e0sti\n prosanaplhrou=sa ta_ u9sterh/mata tw~n a(gi/wn, a)lla_ kai\ perisseu/ousa dia_ pollw~n eu0xaristiw~n tw%~ qew%~: For administering this service not only supplies the saints' lack, but also abounds to God through much thanksgiving, administering ← the ministry of.

saints': see Matt 27:52.
2 Cor 9:13 dia_ th=j dokimh=j th=j diakoni/aj tau/thj doca&zontej to\n qeo\n e0pi\ th|= u9potagh|= th=j o9mologi/aj u9mw~n ei0j to\ eu0agge/lion tou= xristou=, kai\ a(plo/thti th=j koinwni/aj ei0j au0tou\j kai\ ei0j pa&ntaj: as they glorify God through the tried character of this service acquired through subjection to your profession of the gospel of Christ, and for the generosity in contributing to them and to all, service ← ministry.

your profession: AV differs in the function of these words in the sentence.

of ← into, in.

generosity: See 2 Cor 9:11.
2 Cor 9:14 kai\ au0tw~n deh/sei u9pe\r u9mw~n e0pipoqou/ntwn u9ma~j dia_ th\n u9perba&llousan xa&rin tou= qeou= e0f' u9mi=n. while they also long for you in supplication for you on account of the exceeding grace of God bestowed on you.
2 Cor 9:15 Xa&rij de\ tw%~ qew%~ e0pi\ th|= a)nekdihgh/tw% au0tou= dwrea%~. Thanks be to God for his indescribable gift. thanks ← and grace. See Rom 6:17.

indescribable ← ineffable.
2 Cor 10:1 Au0to\j de\ e0gw_ Pau=loj parakalw~ u9ma~j dia_ th=j pra%o/thtoj kai\ e0pieikei/aj tou= xristou=, o4j kata_ pro/swpon me\n tapeino\j e0n u9mi=n, a)pw_n de\ qarrw~ ei0j u9ma~j: Now I Paul myself call upon you, through the meekness and fairness of Christ – I who am lowly when face to face among you, but being absent, I have confidence in you – call upon: the next verse gives the appeal.
2 Cor 10:2 de/omai de/, to\ mh\ parw_n qarrh=sai th|= pepoiqh/sei h|[ logi/zomai tolmh=sai e0pi/ tinaj tou\j logizome/nouj h9ma~j w(j kata_ sa&rka peripatou=ntaj. and I appeal to you that when I am present, I do not have to be audacious, in the confidence which I count on, to stand up to some who consider us to be walking according to the flesh. audacious: or, courageous.

to stand up to ← dare, be daring.
2 Cor 10:3 870En sarki\ ga_r peripatou=ntej, ou0 kata_ sa&rka strateuo/meqa - For although we walk in the flesh, we do not serve as soldiers according to the flesh – although: concessive use of the participle.
2 Cor 10:4 ta_ ga_r o3pla th=j stratei/aj h9mw~n ou0 sarkika&, a)lla_ dunata_ tw%~ qew%~ pro\j kaqai/resin o0xurwma&twn - for the weapons of our campaign are not fleshly, but are extremely powerful in demolishing strongholds – extremely ← to God. Compare Acts 7:20.
2 Cor 10:5 logismou\j kaqairou=ntej kai\ pa~n u3ywma e0pairo/menon kata_ th=j gnw&sewj tou= qeou=, kai\ ai0xmalwti/zontej pa~n no/hma ei0j th\n u9pakoh\n tou= xristou=, as we demolish arguments, and all arrogance exalted against knowledge of God, and as we take every thought captive to obedience to Christ, arguments ← reasonings.
2 Cor 10:6 kai\ e0n e9toi/mw% e1xontej e0kdikh=sai pa~san parakoh/n, o3tan plhrwqh|= u9mw~n h9 u9pakoh/. and are ready to avenge all disobedience, when your obedience is made complete.
2 Cor 10:7 Ta_ kata_ pro/swpon ble/pete; Ei1 tij pe/poiqen e9autw%~ xristou= ei]nai, tou=to logize/sqw pa&lin a)f' e9autou=, o3ti kaqw_j au0to\j xristou=, ou3twj kai\ h9mei=j xristou=. Look at the things that are before your eyes. If anyone is convinced that he is Christ's, let him consider this again: that just as he is Christ's, so also are we Christ's. eyes ← face.

is convinced ← trusts himself.

let him consider this ← let him reason this from himself.
2 Cor 10:8 870Ea&n te ga_r kai\ perisso/tero/n ti kauxh/swmai peri\ th=j e0cousi/aj h9mw~n - h[j e1dwken o9 ku/rioj h9mi=n ei0j oi0kodomh/n, kai\ ou0k ei0j kaqai/resin u9mw~n - ou0k ai0sxunqh/somai: For even if I should boast somewhat exceedingly about our authority – which the Lord gave us for your edification and not for your demolition – I shall not be ashamed,
2 Cor 10:9 i3na mh\ do/cw w(j a@n e0kfobei=n u9ma~j dia_ tw~n e0pistolw~n. in order that I should not seem, as it were, to terrify you with the epistles.
2 Cor 10:10 873Oti, Ai9 me\n e0pistolai/, fhsi/n, barei=ai kai\ i0sxurai/: h9 de\ parousi/a tou= sw&matoj a)sqenh/j, kai\ o9 lo/goj e0couqenhme/noj. For, “The epistles”, they say, “are weighty and forcible, but his presence in the body is weak, and his speech is deplorable.” they say ← (one) says. Impersonal usage.

deplorable ← made nothing.
2 Cor 10:11 Tou=to logize/sqw o9 toiou=toj, o3ti oi[oi/ e0smen tw%~ lo/gw% di' e0pistolw~n a)po/ntej, toiou=toi kai\ paro/ntej tw%~ e1rgw%. Let such a person consider this: that as we are in word through epistles when we are absent, so we are in deed when physically present. so ← so also (otiose kai/).
2 Cor 10:12 Ou0 ga_r tolmw~men e0gkri=nai h2 sugkri=nai e9autou/j tisin tw~n e9autou\j sunistano/ntwn: a)lla_ au0toi\ e0n e9autoi=j e9autou\j metrou=ntej, kai\ sugkri/nontej e9autou\j e9autoi=j, ou0 suniou=sin. For we are not so bold as to reckon ourselves among – or compare ourselves with – some of those who commend themselves, but they who measure themselves by their own standards, and compare themselves with each other, do not show understanding. by their own standardswith themselves.

with each other ← with themselves. Reflexive pronoun (e9autou/j) standing for reciprocal pronoun (a)llh/louj). Compare John 12:19.
2 Cor 10:13 879Hmei=j de\ ou0xi\ ei0j ta_ a!metra kauxhso/meqa, a)lla_ kata_ to\ me/tron tou= kano/noj ou[ e0me/risen h9mi=n o9 qeo/j, me/trou, e0fike/sqai a!xri kai\ u9mw~n. But we will not boast outside our limits, but within the limits of the area which God has apportioned us, limits reaching you as well. outside our limits ← in off-limits, unmeasuredly.

limits (2x)measure.

area ← rule (as in Gal 6:16).
2 Cor 10:14 Ou0 ga_r w(j mh\ e0fiknou/menoi ei0j u9ma~j u9perektei/nomen e9autou/j: a!xri ga_r kai\ u9mw~n e0fqa&samen e0n tw%~ eu0aggeli/w% tou= xristou=: For we are not overstretching ourselves as if we did not reach as far as you previously, for we have been quick in coming to you as well with the gospel of Christ. did ← do, but an unreal comparison, requiring a past tense in English.

previously: an earlier visit is mentioned in 2 Cor 1:16, 2 Cor 2:1, 2 Cor 12:14.

been quick: or, been first.
2 Cor 10:15 ou0k ei0j ta_ a!metra kauxw&menoi, e0n a)llotri/oij ko/poij, e0lpi/da de\ e1xontej, au0canome/nhj th=j pi/stewj u9mw~n, e0n u9mi=n megalunqh=nai kata_ to\n kano/na h9mw~n ei0j perissei/an, We do not boast outside our limits, in the labours of others, but we do have hope, as your faith grows, that our labour will greatly grow in stature among you within our area, outside our limits: see 1 Cor 10:13.

greatly grow in stature ← be made great to abundance.

area: see 2 Cor 10:13.
2 Cor 10:16 ei0j ta_ u9pere/keina u9mw~n eu0aggeli/sasqai, ou0k e0n a)llotri/w% kano/ni ei0j ta_ e3toima kauxh/sasqai. progressing to preaching the gospel in places beyond your region, but not to do so in another's area, so boasting about places already evangelized. area: see 2 Cor 10:13.
2 Cor 10:17 879O de\ kauxw&menoj, e0n kuri/w% kauxa&sqw. But let him who boasts boast in the Lord. Jer 9:23MT (Jer 9:24AV).
2 Cor 10:18 Ou0 ga_r o9 e9auto\n sunistw~n, e0kei=no/j e0stin do/kimoj, a)ll' o4n o9 ku/rioj suni/sthsin. For it is not he who commends himself who is approved, but he whom the Lord commends. who ← that (one).
2 Cor 11:1 871Ofelon {RP P1904 S1550 S1894: a)nei/xesqe/} [E1624: h0nei/xesqe/] mou {RP P1904 S1550 S1894: mikro\n} [E1624: mikro/n ti] {RP P1904 S1550 S1894: th|= a)frosu/nh|} [E1624: th=j a)frosu/nhj]: a)lla_ kai\ a)ne/xesqe/ mou. If only you would bear with me for a short time {RP P1904 S1550 S1894: in} [E1624: of] foolishness. But actually, you do bear with me. a)nei/xesqe/, you would bear (imperfect, single augment), RP P1904 S1550 S1894 F1859=11/14 (Scrivener's abc(tacite)efghkln**o) vs. h0nei/xesqe/, you would bear (imperfect, double augment, also acceptable classical form), E1624 F1859=0/14 vs. other readings, F1859=3/14 (Scrivener's dmn*). (The imperfect in a wish denotes a present time-frame.)

ti, any, some: absent in RP P1904 S1550 S1894 F1859=12/13 (incl. c(tacite)) vs. present in E1624 F1859=1/13 (Scrivener's n).

th|= a)frosu/nh|, in foolishness, RP P1904 S1550 S1894 F1859=11/13 (incl. c(tacite)) vs. th=j a)frosu/nhj, of foolishness, E1624 F1859=2/13 (Scrivener's ad). Scrivener notes (- th=j n), but n is in the dative category.
2 Cor 11:2 Zhlw~ ga_r u9ma~j qeou= zh/lw%: h9rmosa&mhn ga_r u9ma~j e9ni\ a)ndri\ parqe/non a(gnh\n parasth=sai tw%~ xristw%~. For I am zealous for you with a tremendous zeal, for I have betrothed you to one man, so as to present you as a chaste virgin to Christ. a tremendous zeal ← a zeal of God. See Acts 7:20.
2 Cor 11:3 Fobou=mai de\ mh/pwj w(j o9 o1fij Eu1an e0chpa&thsen e0n th|= panourgi/a% au0tou=, ou3twj fqarh|= ta_ noh/mata u9mw~n a)po\ th=j a(plo/thtoj th=j ei0j to\n xristo/n. But I fear that, as the serpent deceived Eve with his trickery, so your minds may be drawn away to corruption from the simplicity which is in Christ. drawn away to corruption ← corrupted.
2 Cor 11:4 Ei0 me\n ga_r o9 e0rxo/menoj a!llon 870Ihsou=n khru/ssei o4n ou0k e0khru/camen, h2 pneu=ma e3teron lamba&nete o4 ou0k e0la&bete, h2 eu0agge/lion e3teron o4 ou0k e0de/casqe, kalw~j {RP-text TR: h0nei/xesqe} [RP-marg P1904: a)nei/xesqe]. For if he who is coming proclaims another Jesus, whom we have not proclaimed, or you receive a different spirit, which you have not received, or accept a different gospel, which you have not accepted, then that is a fine way to bear up! h0nei/xesqe, you were bearing up (double augment), RP-text TR F1859=9/14 (Scrivener's ab**cdhklmn) vs. a)nei/xesqe, you were bearing up (single augment), RP-marg P1904 F1859=5/14 (Scrivener's b*efgo).

that is a fine way to bear up ← you were bearing up well. Ironic.
2 Cor 11:5 Logi/zomai ga_r mhde\n u9sterhke/nai tw~n u9pe\r li/an a)posto/lwn. For I consider myself in no way to have fallen short of the most superlative apostles. most superlative: the Greek supports a pleonastic translation. Compare Shakespeare's most unkindest cut. See also Eph 3:8.
2 Cor 11:6 Ei0 de\ kai\ i0diw&thj tw%~ lo/gw%, a)ll' ou0 th|= gnw&sei: a)ll' e0n panti\ fanerwqe/ntej e0n pa~sin ei0j u9ma~j. And even if I am an amateur in speech, I am not in knowledge; for we have been made known to you in every respect and in all regards. I am not ← but not.

for ← but.

made known ← made manifest.
2 Cor 11:7 872H a(marti/an e0poi/hsa e0mauto\n tapeinw~n i3na u9mei=j u9ywqh=te, o3ti dwrea_n to\ tou= qeou= eu0agge/lion eu0hggelisa&mhn u9mi=n; Or have I committed a sin in lowering myself so that you might be exalted, because I have preached the gospel of God to you freely?
2 Cor 11:8 871Allaj e0kklhsi/aj e0su/lhsa, labw_n o0yw&nion pro\j th\n u9mw~n diakoni/an: I have plundered other churches, taking pay from them for your relief, Punctuation: perhaps this verse is a question: Have I plundered ...? Otherwise, it is a jocular way of saying that other churches have supported this relief.

churches: see Matt 16:18.

relief: See 2 Cor 9:1.
2 Cor 11:9 kai\ parw_n pro\j u9ma~j kai\ u9sterhqei/j, ou0 katena&rkhsa ou0deno/j: to\ ga_r u9ste/rhma& mou prosaneplh/rwsan oi9 a)delfoi/, e0lqo/ntej a)po\ Makedoni/aj: kai\ e0n panti\ a)barh= u9mi=n e0mauto\n e0th/rhsa kai\ thrh/sw. and when I was present with you and having run short, I did not press heavily on anyone, for the brothers who came from Macedonia made up for my shortage, and I guarded – and will guard – myself against being a burden to you in any way. any ← every.
2 Cor 11:10 871Estin a)lh/qeia xristou= e0n e0moi/, o3ti h9 kau/xhsij au3th ou0 {RP P1904 E1624 S1894: fragh/setai} [S1550: sfragi/setai] ei0j e0me\ e0n toi=j kli/masin th=j 870Axai+/aj. As the truth of Christ is in me, so this boasting will not be {RP P1904 E1624 S1894: stifled} [S1550: sealed up] with me in the regions of Achaea. fragh/setai, will be fenced in, hemmed in, barred, RP P1904 E1624 S1894 F1859=12/13 (incl. k misspelled, c, i.e. explicitly, not tacite) vs. sfragi/setai, will be sealed, S1550 F1859=1/13 (Scrivener's d).

with me ← against me, but the sense is from my side letting it happen against me.
2 Cor 11:11 Dia_ ti/; 873Oti ou0k a)gapw~ u9ma~j; 879O qeo\j oi]den. Why? Because I don't love you? God knows the truth. God knows the truth: we supply the ellipsis to avoid what could otherwise be taken as an uncouth English idiom in this context (but not so in 2 Cor 12:2 and 2 Cor 12:3).
2 Cor 11:12 874O de\ poiw~, kai\ poih/sw, i3na e0kko/yw th\n a)formh\n tw~n qelo/ntwn a)formh/n, i3na e0n w%{ kauxw~ntai, eu9reqw~sin kaqw_j kai\ h9mei=j. And this I do, and will do, in order to eliminate any opportunity for those wanting an opportunity to be found as equal to us in what they boast of. as equal to us ← also like us.
2 Cor 11:13 Oi9 ga_r toiou=toi yeudapo/stoloi, e0rga&tai do/lioi, metasxhmatizo/menoi ei0j a)posto/louj xristou=. For such people are false apostles, deceitful workers, transforming themselves into apostles of Christ. transforming themselves: middle or passive for reflexive. Compare 2 Cor 12:7.
2 Cor 11:14 Kai\ ou0 qaumasto/n: au0to\j ga_r o9 Satana~j metasxhmati/zetai ei0j a!ggelon fwto/j. And it is not a thing to marvel at, for Satan himself transforms himself into an angel of light. transforms himself: See 2 Cor 11:13.
2 Cor 11:15 Ou0 me/ga ou]n ei0 kai\ oi9 dia&konoi au0tou= metasxhmati/zontai w(j dia&konoi dikaiosu/nhj, w{n to\ te/loj e1stai kata_ ta_ e1rga au0tw~n. So it is not a great thing then if his servants also transform themselves, as if they were servants of righteousness, whose end will be according to their works. transform themselves: See 2 Cor 11:13.

Note how fallen angels are judged by their works.
2 Cor 11:16 Pa&lin le/gw, mh/ ti/j me do/ch| a!frona ei]nai: ei0 de\ mh/ge, ka@n w(j a!frona de/casqe/ me, i3na {RP P1904: ka)gw_ mikro/n ti} [TR: mikro/n ti ka)gw_] kauxh/swmai. Again I say it, in case anyone considers me to be foolish. Otherwise, receive me even as a fool, so that I too have some small grounds for boasting. ka)gw_ mikro/n ti, I too + some small, RP P1904 F1859=13/13 vs. mikro/n ti ka)gw_, some small + I too, TR F1859=0/13.
2 Cor 11:17 874O lalw~, ou0 lalw~ kata_ ku/rion, a)ll' w(j e0n a)frosu/nh|, e0n tau/th| th|= u9posta&sei th=j kauxh/sewj. What I say, I do not say from the Lord's perspective, but as it were in foolishness, on these boastful grounds. from the Lord's perspective ← according to (the) Lord.

boastful grounds ← grounds of boasting, a Hebraic genitive.
2 Cor 11:18 870Epei\ polloi\ kauxw~ntai kata_ th\n sa&rka, ka)gw_ kauxh/somai. Since many boast according to the flesh, I too will boast.
2 Cor 11:19 879Hde/wj ga_r a)ne/xesqe tw~n a)fro/nwn, fro/nimoi o1ntej. For you bear with fools courteously, being wise yourselves. courteously ← pleasantly, in a well-disposed way.
2 Cor 11:20 870Ane/xesqe ga&r, ei1 tij u9ma~j katadouloi=, ei1 tij katesqi/ei, ei1 tij lamba&nei, ei1 tij e0pai/retai, ei1 tij u9ma~j ei0j pro/swpon de/rei. For you bear up if anyone domineers over you, if anyone exploits you, if anyone arrests you, if anyone is overbearing, if anyone hits you on the face. exploits ← devours.

arrests ← takes, but the word is used in the temple inscription forbidding Gentile entry – see [MM]. [MG] suggests takes advantage of.

is overbearing ← is lifted up.

hits ← flays.
2 Cor 11:21 Kata_ a)timi/an le/gw, w(j o3ti h9mei=j h0sqenh/samen: e0n w%{ d' a!n tij tolma%~ - e0n a)frosu/nh| le/gw - tolmw~ ka)gw&. I speak to my shame, as if we were taken ill. And in whatever way someone might be daring – I speak in foolishness – I myself am daring too.
2 Cor 11:22 879Ebrai=oi/ ei0sin; Ka)gw&. 870Israhli=tai/ ei0sin; Ka)gw&. Spe/rma 870Abraa&m ei0sin; Ka)gw&. Are they Hebrews? I am too. Are they Israelites? I am too. Are they the seed of Abraham? I am too.
2 Cor 11:23 Dia&konoi xristou= ei0sin; - parafronw~n lalw~ - u9pe\r e0gw&: e0n ko/poij perissote/rwj, e0n plhgai=j u9perballo/ntwj, e0n fulakai=j perissote/rwj, e0n qana&toij polla&kij, Are they ministers of Christ? – I speak as if deranged – I go further: in labours more prolifically, in beatings more exceedingly, in imprisonments more frequently, in situations in danger of death, often;
2 Cor 11:24 u9po\ 870Ioudai/wn penta&kij tessara&konta para_ mi/an e1labon. five times I received forty minus one lashes from the Jews,
2 Cor 11:25 Tri\j {RP: e0rabdi/sqhn} [P1904 TR: e0rrabdi/sqhn], a#pac e0liqa&sqhn, tri\j e0naua&ghsa, nuxqh/meron e0n tw%~ buqw%~ pepoi/hka: three times I was beaten with sticks, once I was stoned, three times I was shipwrecked, and I have spent a night and a day in the deep; e0rabdi/sqhn, I was beaten with sticks (without the classical doubling of the r after the augment), RP F1859=8/13 vs. e0rrabdi/sqhn, I was beaten with sticks (with the classical doubling of the r), P1904 TR F1859=5/13 (Scrivener's beghl). Nearly a disparity with RP, R=8:7.
2 Cor 11:26 o9doipori/aij polla&kij, kindu/noij potamw~n, kindu/noij lh|stw~n, kindu/noij e0k ge/nouj, kindu/noij e0c e0qnw~n, kindu/noij e0n po/lei, kindu/noij e0n e0rhmi/a%, kindu/noij e0n qala&ssh|, kindu/noij e0n yeudade/lfoij: in travels often, in dangers of rivers, in dangers of robbers, in dangers from my race, in dangers from the Gentiles, in dangers in the city, in dangers in the desert, in dangers at sea, in dangers among false brothers;
2 Cor 11:27 e0n ko/pw% kai\ mo/xqw%, e0n a)grupni/aij polla&kij, e0n limw%~ kai\ di/yei, e0n nhstei/aij polla&kij, e0n yu/xei kai\ gumno/thti. in toil and hardship, in sleepless nights often, in hunger and thirst, in fastings often, in cold and nakedness.
2 Cor 11:28 Xwri\j tw~n parekto/j, h9 e0pisu/stasi/j mou h9 kaq' h9me/ran, h9 me/rimna pasw~n tw~n e0kklhsiw~n. Apart from all else, there is my daily mental turmoil, the care of all the churches. all else ← (things) external / (things) besides.

churches: see Matt 16:18.
2 Cor 11:29 Ti/j a)sqenei=, kai\ ou0k a)sqenw~; Ti/j skandali/zetai, kai\ ou0k e0gw_ purou=mai; Who is ill, and I am not ill with him? Who is offended, and I am not ablaze with indignation?
2 Cor 11:30 Ei0 kauxa~sqai dei=, ta_ th=j a)sqenei/aj mou kauxh/somai. If it is necessary to boast, I will boast of the things concerning my ills.
2 Cor 11:31 879O qeo\j kai\ path\r tou= kuri/ou {RP: - } [P1904 TR: h9mw~n] 870Ihsou= xristou= oi]den, o9 w@n eu0loghto\j ei0j tou\j ai0w~naj, o3ti ou0 yeu/domai. The God and father of {RP: the} [P1904 TR: our] Lord Jesus Christ, who is blessed throughout the ages, knows that I do not lie. h9mw~n, our: absent in RP F1859=6/13 (Scrivener's eghlmn) vs. present in P1904 TR F1859=7/13 (Scrivener's abcdfko). A disparity with RP, R=6:9. AV differs textually.
2 Cor 11:32 870En Damaskw%~ o9 e0qna&rxhj 870Are/ta tou= basile/wj e0frou/rei th\n Damaskhnw~n po/lin, pia&sai me qe/lwn: In Damascus the governor under King Aretas was guarding the city of the Damascenes, wishing to lay hold of me, under ← of.
2 Cor 11:33 kai\ dia_ quri/doj e0n sarga&nh| e0xala&sqhn dia_ tou= tei/xouj kai\ e0ce/fugon ta_j xei=raj au0tou=. but through a window I was lowered in a basket alongside the wall and I escaped his clutches. alongside: See Acts 9:25.

clutches ← hands.
2 Cor 12:1 Kauxa~sqai dh\ ou0 sumfe/rei moi: e0leu/somai ga_r ei0j o0ptasi/aj kai\ a)pokalu/yeij kuri/ou. Boasting is actually of no advantage to me, for I will enter into visions and revelations of the Lord.
2 Cor 12:2 Oi]da a!nqrwpon e0n xristw%~ pro\ e0tw~n dekatessa&rwn - ei1te e0n sw&mati ou0k oi]da: ei1te e0kto\j tou= sw&matoj ou0k oi]da: o9 qeo\j oi]den - a(rpage/nta to\n toiou=ton e3wj tri/tou ou0ranou=. I know a man in Christ – whether in the body, I don't know, or whether out of the body, I don't know, God knows – who fourteen years ago was caught up as far as the third heaven. who ← such a (one).
2 Cor 12:3 Kai\ oi]da to\n toiou=ton a!nqrwpon - ei1te e0n sw&mati, ei1te e0kto\j tou= sw&matoj, ou0k oi]da: o9 qeo\j oi]den - And I know this man – whether in the body or out of the body, I don't know, God knows – this ← such a.
2 Cor 12:4 o3ti h9rpa&gh ei0j to\n para&deison, kai\ h1kousen a!rrhta r(h/mata, a$ ou0k e0co\n a)nqrw&pw% lalh=sai. how he was caught up in Paradise and heard unspeakable words, which it is not permitted for man to speak. how ← that.
2 Cor 12:5 879Upe\r tou= toiou/tou kauxh/somai: u9pe\r de\ e0mautou= ou0 kauxh/somai, ei0 mh\ e0n tai=j a)sqenei/aij mou: I will boast about such a person, but I will not boast about myself except in my weaknesses.
2 Cor 12:6 e0a_n ga_r qelh/sw kauxh/sasqai, ou0k e1somai a!frwn: a)lh/qeian ga_r e0rw~: fei/domai de/, mh/ tij ei0j e0me\ logi/shtai u9pe\r o4 ble/pei me, h2 a)kou/ei ti e0c e0mou=. For even if I were to want to boast, I would not be a fool, for I would speak the truth. But I will restrain myself in case anyone should consider me to be above what he observes me to be or what he hears from me. if I were to want: future indicative in protasis and apodoses (there are two) of the conditional clause. Apparently an unreal condition, though not in the classical construction.

restrain myself ← spare.

what ← anything.
2 Cor 12:7 Kai\ th|= u9perbolh|= tw~n a)pokalu/yewn i3na mh\ u9perai/rwmai, e0do/qh moi sko/loy th|= sarki/, a!ggeloj Sata~n, i3na me kolafi/zh|, i3na mh\ u9perai/rwmai. And so that I do not exalt myself in the special nature of revelations, a thorn in the flesh has been given to me – a messenger of Satan – to harass me so that I do not exalt myself. exalt myself (2x): middle or passive for reflexive. Compare 2 Cor 11:13.

in the special nature: AV differs, (above measure).

a thorn in the flesh: perhaps referring to his eyes; compare Acts 23:5, Gal 4:15, Gal 6:11.
2 Cor 12:8 879Upe\r tou/tou tri\j to\n ku/rion pareka&lesa i3na a)posth|= a)p' e0mou=. I pleaded with the Lord three times about this, that it might depart from me.
2 Cor 12:9 Kai\ ei1rhke/n moi, 870Arkei= soi h9 xa&rij mou: h9 ga_r du/nami/j mou e0n a)sqenei/a% teleiou=tai. 873Hdista ou]n ma~llon kauxh/somai e0n tai=j a)sqenei/aij mou, i3na e0piskhnw&sh| e0p' e0me\ h9 du/namij tou= xristou=. And he said to me, “My grace is sufficient for you. For my strength is brought to completion in weakness.” So I will most gladly boast rather in my weaknesses so that the power of Christ may reside on me. said ← has said, giving a sense of finality about the matter.

most gladly ← most sweetly.
2 Cor 12:10 Dio\ eu0dokw~ e0n a)sqenei/aij, e0n u3bresin, e0n a)na&gkaij, e0n diwgmoi=j, e0n stenoxwri/aij, u9pe\r xristou=: o3tan ga_r a)sqenw~, to/te dunato/j ei0mi. Therefore, I am content in weaknesses, in maltreatment, in constrained circumstances, in persecution, in straits, for Christ's sake. For it is when I am weak that I am strong. it is when I am weak that I am strong ← when I am weak, then I am strong.
2 Cor 12:11 Ge/gona a!frwn kauxw&menoj: u9mei=j me h0nagka&sate: e0gw_ ga_r w!feilon u9f' u9mw~n suni/stasqai: ou0de\n ga_r u9ste/rhsa tw~n u9pe\r li/an a)posto/lwn, ei0 kai\ ou0de/n ei0mi. I have become foolish in boasting. You forced it on me, for I should have been commended by you. For in no way have I fallen short of the most superlative apostles, even if I am nothing. forced it on me ← compelled me.

most superlative: see 2 Cor 11:5.
2 Cor 12:12 Ta_ me\n shmei=a tou= a)posto/lou kateirga&sqh e0n u9mi=n e0n pa&sh| u9pomonh|=, e0n shmei/oij kai\ te/rasin kai\ duna&mesin. The signs of the apostle were performed among you with all endurance, with signs and miracles and deeds of power.
2 Cor 12:13 Ti/ ga&r e0stin o4 h9tth/qhte u9pe\r ta_j loipa_j e0kklhsi/aj, ei0 mh\ o3ti au0to\j e0gw_ ou0 katena&rkhsa u9mw~n; Xari/sasqe/ moi th\n a)diki/an tau/thn. For in what way were you inferior to the other churches, if not in that I myself did not press heavily on you? Forgive me this wrong. in what waywhat is it in respect of which.

churches: see Matt 16:18.
2 Cor 12:14 870Idou/, tri/ton e9toi/mwj e1xw e0lqei=n pro\j u9ma~j, kai\ ou0 katanarkh/sw u9mw~n: ou0 ga_r zhtw~ ta_ u9mw~n, {RP P1904: a)lla_} [TR: a)ll'] u9ma~j: ou0 ga_r o0fei/lei ta_ te/kna toi=j goneu=sin qhsauri/zein, a)ll' oi9 gonei=j toi=j te/knoij. Look, I am prepared to come to you a third time, and I will not press heavily on you. For I do not seek what is yours, but you. For it is not that children ought to save up for their parents, but parents for their children. a)lla_, but (unapocopated), RP P1904 F1859=7/13 (Scrivener's adefkmn) vs. a)ll', but (apocopated), TR F1859=6/13 (Scrivener's bcghlo). Nearly a disparity with RP, R=8:7.
2 Cor 12:15 870Egw_ de\ h3dista dapanh/sw kai\ e0kdapanhqh/somai u9pe\r tw~n yuxw~n u9mw~n, ei0 kai\ perissote/rwj u9ma~j a)gapw~n, h[tton a)gapw~mai. For I will very gladly spend money and be spent for yourselves, even if the more intensely I love you, the less I am loved. gladly ← sweetly.

yourselves ← your souls.
2 Cor 12:16 871Estw de/, e0gw_ ou0 kateba&rhsa u9ma~j: a)ll' u9pa&rxwn panou=rgoj, do/lw% u9ma~j e1labon. Well so be it: “I have not weighed you down, but being crafty, I have taken you in with deceit.” This verse is ironic. Paul uses the words of his opponents (though adapted to the grammatical first person) which we make clear by our punctuation. See 2 Cor 6:8, 2 Cor 11:9, Rom 3:8.
2 Cor 12:17 Mh/ tina w{n a)pe/stalka pro\j u9ma~j, di' au0tou= e0pleone/kthsa u9ma~j; I did not defraud you through any of those I sent to you, did I?
2 Cor 12:18 Pareka&lesa Ti/ton, kai\ sunape/steila to\n a)delfo/n: mh/ ti e0pleone/kthsen u9ma~j Ti/toj; Ou0 tw%~ au0tw%~ pneu/mati periepath/samen; Ou0 toi=j au0toi=j i1xnesin; I exhorted Titus and sent a brother with him. Surely Titus did not defraud you in any respect? Did we not walk in the same spirit? Was it not in the same tracks? We have translated for mh/ ti as an interrogative word + an indefinite pronoun. If mh/ti is taken as one interrogative word, the sense is simply surely Titus did not defraud you?

a brother ← the brother. Possibly (his) brother.
2 Cor 12:19 Pa&lin dokei=te o3ti u9mi=n a)pologou/meqa; Katenw&pion tou= qeou= e0n xristw%~ lalou=men: ta_ de\ pa&nta, a)gaphtoi/, u9pe\r th=j u9mw~n oi0kodomh=j. Do you again think we are defending ourselves to you? We speak in the presence of God in Christ, and all these things, my beloved, are for your edification.
2 Cor 12:20 Fobou=mai ga&r, mh/pwj e0lqw_n ou0x oi3ouj qe/lw eu3rw u9ma~j, ka)gw_ eu9reqw~ u9mi=n oi[on ou0 qe/lete: mh/pwj e1reij, zh=loi, qumoi/, e0riqei=ai, katalaliai/, yiqurismoi/, fusiw&seij, a)katastasi/ai: For I am afraid that, if I come, I will not find you as I wish, and I will be found by you not as you wish – that there will be rivalries, jealousies, angry exchanges, strife-ridden situations, backbitings, gossip, conceit, acts of disorder – if: conditional use of the participle.
2 Cor 12:21 mh\ pa&lin e0lqo/nta me {RP-text: tapeinw&sei} [RP-marg P1904 TR: tapeinw&sh|] o9 qeo/j mou pro\j u9ma~j, kai\ penqh/sw pollou\j tw~n prohmarthko/twn, kai\ mh\ metanohsa&ntwn e0pi\ th|= a)kaqarsi/a% kai\ pornei/a% kai\ a)selgei/a% h|[ e1pracan. {RP-text: surely my God will not humble me when I come to you again, and I shall not} [RP-marg P1904 TR: may my God not humble me when I come to you again, and I should] mourn many of those who sinned previously and have not repented of their uncleanness and fornication and debauchery which they have committed. tapeinw&sei, he will humble, (future, non-classical if it is a conjunction after fobou=mai) RP-text F1859=5/12 (Scrivener's dfgkn + c?) vs. tapeinw&sh|, he will humble (classical aorist subjunctive), RP-marg P1904 TR F1859=7/12 (Scrivener's abehlmo). Scrivener's c is excluded as it is doubtful. A disparity with RP-text, R=5:9.

The word mh/ could be taken as a repeated conjunction after fobou=mai in the previous verse: (and) that my God will humble me ...}.
2 Cor 13:1 Tri/ton tou=to e1rxomai pro\j u9ma~j. 870Epi\ sto/matoj du/o martu/rwn kai\ triw~n staqh/setai pa~n r(h=ma. I am coming to you this third time. Every matter shall be established at the attestation of two or three witnesses. Deut 19:15.

attestation ← mouth.
2 Cor 13:2 Proei/rhka kai\ prole/gw, w(j parw_n to\ deu/teron, kai\ a)pw_n nu=n gra&fw toi=j prohmarthko/sin kai\ toi=j loipoi=j pa~sin, o3ti e0a_n e1lqw ei0j to\ pa&lin, ou0 fei/somai: I have spoken beforehand, and am speaking beforehand, as when I was present on the second occasion, and being now absent, I am writing to those who previously sinned, and all the others, that if I come again, I will not spare you,
2 Cor 13:3 e0pei\ dokimh\n zhtei=te tou= e0n e0moi\ lalou=ntoj xristou=, o4j ei0j u9ma~j ou0k a)sqenei=, a)lla_ dunatei= e0n u9mi=n: since you seek a proof of Christ who speaks in me, who is not weak towards you, but is powerful in you. in me: or, by (agent).

in you: or, among. Christ “in” Paul in Gal 2:20.
2 Cor 13:4 kai\ ga_r ei0 e0staurw&qh e0c a)sqenei/aj, a)lla_ zh|= e0k duna&mewj qeou=. Kai\ ga_r {RP P1904 S1550: - } [E1624 S1894: kai\] h9mei=j a)sqenou=men e0n au0tw%~, a)lla_ zhso/meqa su\n au0tw%~ e0k duna&mewj qeou= ei0j u9ma~j. For in fact, if he was crucified through weakness, then he lives through the power of God. And indeed, we are {RP P1904 S1550: - } [E1624 S1894: also] weak in him, but we shall live with him through the power of God towards you. kai\, also: absent in RP P1904 S1550 F1859=11/13 (incl. c(tacite)) vs. present in E1624 S1894 F1859=2/13 (Scrivener's fg).

then ← but. Compare Rom 6:5.
2 Cor 13:5 879Eautou\j peira&zete ei0 e0ste\ e0n th|= pi/stei, e9autou\j dokima&zete. 872H ou0k e0piginw&skete e9autou/j, o3ti 870Ihsou=j xristo\j e0n u9mi=n e0sti/n; ei0 mh/ ti a)do/kimoi/ e0ste. Examine yourselves as to whether you are in the faith – test yourselves. Or do you not realize that Jesus Christ is in you? – unless, that is, you are unauthenticated in some way. realize ← acknowledge yourselves.

in: or, among. See 2 Cor 13:3, Gal 2:20.
2 Cor 13:6 870Elpi/zw de\ o3ti gnw&sesqe o3ti h9mei=j ou0k e0sme\n a)do/kimoi. And I hope that you will know that we are not unauthenticated.
2 Cor 13:7 Eu1xomai de\ pro\j to\n qeo/n, mh\ poih=sai u9ma~j kako\n mhde/n, ou0x i3na h9mei=j do/kimoi fanw~men, a)ll' i3na u9mei=j to\ kalo\n poih=te, h9mei=j de\ w(j a)do/kimoi w}men. And I pray to God that you will do nothing wrong, not so that we appear authenticated, but so that you do what is right, whereas we should be as it were unauthenticated. pray ← vow, but sometimes for proseu/xomai pray.
2 Cor 13:8 Ou0 ga_r duna&meqa& ti kata_ th=j a)lhqei/aj, a)ll' u9pe\r th=j a)lhqei/aj. For we cannot do anything against the truth, only for the truth. only ← but.
2 Cor 13:9 Xai/romen ga_r o3tan h9mei=j a)sqenw~men, u9mei=j de\ dunatoi\ h]te: tou=to de\ kai\ eu0xo/meqa, th\n u9mw~n kata&rtisin. For we rejoice whenever we are weak, but you are strong. But this we also pray for: your restoration. pray: see 2 Cor 13:7.

restoration: AV differs somewhat, (perfection).
2 Cor 13:10 Dia_ tou=to tau=ta a)pw_n gra&fw, i3na parw_n mh\ a)poto/mwj xrh/swmai, kata_ th\n e0cousi/an h4n e1dwke/n moi o9 ku/rioj ei0j oi0kodomh/n, kai\ ou0k ei0j kaqai/resin. On this account I, being absent, am writing these things, so that when I am present I shall not have to deal with matters severely, according to the authority which the Lord gave me for edification and not for demolition.
2 Cor 13:11 Loipo/n, a)delfoi/, xai/rete: katarti/zesqe, parakalei=sqe, to\ au0to\ fronei=te, ei0rhneu/ete: kai\ o9 qeo\j th=j a)ga&phj kai\ ei0rh/nhj e1stai meq' u9mw~n. Finally, brothers, rejoice, amend your ways, be encouraged, be of one mind, be peaceful, and the God of love and peace will be with you. amend your ways: AV differs somewhat, (be perfect).

be of one mind ← be the same minded.
2 Cor 13:12 870Aspa&sasqe a)llh/louj e0n a(gi/w% filh/mati. Greet each other with a holy kiss. ¶ ¶ Verse division: in P1904 E1624 numbering, our (with RP S1550 S1894) 2 Cor 13:12 and 2 Cor 13:13 are one verse (2 Cor 13:12), and our 2 Cor 13:14 is numbered 2 Cor 13:13.

saints: see Matt 27:52.
2 Cor 13:13 870Aspa&zontai u9ma~j oi9 a#gioi pa&ntej. All the saints greet you. saints: see Matt 27:52.
2 Cor 13:14 879H xa&rij tou= kuri/ou 870Ihsou= xristou=, kai\ h9 a)ga&ph tou= qeou=, kai\ h9 koinwni/a tou= a(gi/ou pneu/matoj meta_ pa&ntwn u9mw~n. 870Amh/n. The grace of the Lord Jesus Christ and the love of God and the fellowship of the holy spirit be with you all. Amen.
Gal 1:1 Pau=loj a)po/stoloj ou0k a)p' a)nqrw&pwn, ou0de\ di' a)nqrw&pou, a)lla_ dia_ 870Ihsou= xristou=, kai\ qeou= patro\j tou= e0gei/rantoj au0to\n e0k nekrw~n, From Paul, an apostle, not from men, nor through man, but through Jesus Christ and God the father who raised him from the dead, through (2x): i.e. through the appointment of.
Gal 1:2 kai\ oi9 su\n e0moi\ pa&ntej a)delfoi/, tai=j e0kklhsi/aij th=j Galati/aj: and all the brothers with me, to the churches of Galatia, churches: see Matt 16:18.
Gal 1:3 xa&rij u9mi=n kai\ ei0rh/nh a)po\ qeou= patro/j, kai\ kuri/ou h9mw~n 870Ihsou= xristou=, grace to you, and peace, from God the father and Lord of ours Jesus Christ, Lord: no article in the Greek. See Rom 1:7.
Gal 1:4 tou= do/ntoj e9auto\n {RP: peri\} [P1904 TR: u9pe\r] tw~n a(martiw~n h9mw~n, o3pwj e0ce/lhtai h9ma~j e0k tou= e0nestw~toj ai0w~noj ponhrou=, kata_ to\ qe/lhma tou= qeou= kai\ patro\j h9mw~n: who gave himself for our sins, in order to deliver us out of the present evil age, according to the will of our God and father, peri\, concerning, for, RP F1859=6/13 vs. u9pe\r, on behalf of, for, P1904 TR F1859=7/13. A disparity with RP, R=6:9.

for: the sense is as a propitiation for, as in 1 John 2:2 in full.
Gal 1:5 w%{ h9 do/ca ei0j tou\j ai0w~naj tw~n ai0w&nwn. 870Amh/n. to whom may there be glory throughout the durations of the ages. Amen.
Gal 1:6 Qauma&zw o3ti ou3twj taxe/wj metati/qesqe a)po\ tou= kale/santoj u9ma~j e0n xa&riti xristou= ei0j e3teron eu0agge/lion: I am astonished that you are so quickly switching from him who called you in the grace of Christ to another gospel,
Gal 1:7 o4 ou0k e1stin a!llo, ei0 mh/ tine/j ei0sin oi9 tara&ssontej u9ma~j kai\ qe/lontej metastre/yai to\ eu0agge/lion tou= xristou=. while there is no other, except that there are some who are troubling you and wishing to distort the gospel of Christ. while there is no other ← which other there is not or which is not another (real one).
Gal 1:8 870Alla_ kai\ e0a_n h9mei=j h2 a!ggeloj e0c ou0ranou= {RP-text P1904 TR: eu0aggeli/zhtai} [RP-marg: eu0aggeli/zetai] u9mi=n par' o4 eu0hggelisa&meqa u9mi=n, a)na&qema e1stw. But even if we or an angel from heaven preach a gospel to you contrary to that which we have preached to you, let him be accursed. eu0aggeli/zhtai, preaches (classical subjunctive), RP-text P1904 TR F1859=9/13 vs. eu0aggeli/zetai, preaches (non-classical indicative), RP-marg F1859=3/13 (Scrivener's ckn) vs. another reading, F1859=1/13 (Scrivener's d).

preach ← preaches (third person singular).

accursed ← an accursed thing; a curse.
Gal 1:9 879Wj proeirh/kamen, kai\ a!rti pa&lin le/gw, ei1 tij u9ma~j eu0aggeli/zetai par' o4 parela&bete, a)na&qema e1stw. As we have said before, and I say again now, if anyone preaches a gospel to you contrary to that which you received, let him be accursed. accursed: see Gal 1:8.
Gal 1:10 871Arti ga_r a)nqrw&pouj pei/qw h2 to\n qeo/n; 872H zhtw~ a)nqrw&poij a)re/skein; Ei0 ga_r e1ti a)nqrw&poij h1reskon, xristou= dou=loj ou0k a@n h1mhn. For do I now persuade men, or God? Or do I aim to please men? Well, if I were still trying to please men, I would not be a servant of Christ. aim ← seek.

trying to please: conative imperfect.
Gal 1:11 Gnwri/zw de\ u9mi=n, a)delfoi/, to\ eu0agge/lion to\ eu0aggelisqe\n u9p' e0mou=, o3ti ou0k e1stin kata_ a!nqrwpon. But I am making known to you, brothers, that the gospel which was preached by me is not according to man, according to man: i.e. according to man's doctrines.
Gal 1:12 Ou0de\ ga_r e0gw_ para_ a)nqrw&pou pare/labon au0to/, ou1te e0dida&xqhn, a)lla_ di' a)pokalu/yewj 870Ihsou= xristou=. for I neither received it from man, nor was I taught it, but it came through Jesus Christ's revelation.
Gal 1:13 870Hkou/sate ga_r th\n e0mh\n a)nastrofh/n pote e0n tw%~ 870Ioudai+smw%~, o3ti kaq' u9perbolh\n e0di/wkon th\n e0kklhsi/an tou= qeou=, kai\ e0po/rqoun au0th/n: For you have heard of my previous manner of life in Judaism, how I used to persecute the church of God wantonly and ravage it, previous ← at one time.

how ← that.

church: see Matt 16:18.

wantonly ← exceedingly.
Gal 1:14 kai\ proe/kopton e0n tw%~ 870Ioudai+smw%~ u9pe\r pollou\j sunhlikiw&taj e0n tw%~ ge/nei mou, perissote/rwj zhlwth\j u9pa&rxwn tw~n patrikw~n mou parado/sewn. and how I progressed in Judaism beyond many contemporaries of my race, being exceedingly zealous of the traditions of my fathers. exceedingly zealous ← excessively a zealot.
Gal 1:15 873Ote de\ eu0do/khsen o9 qeo\j o9 a)fori/saj me e0k koili/aj mhtro/j mou kai\ kale/saj dia_ th=j xa&ritoj au0tou=, But when God, who set me apart from my mother's womb and called me through his grace, was pleased
Gal 1:16 a)pokalu/yai to\n ui9o\n au0tou= e0n e0moi\ i3na eu0aggeli/zwmai au0to\n e0n toi=j e1qnesin, eu0qe/wj ou0 prosaneqe/mhn sarki\ kai\ ai3mati: to reveal his son within me, in order that I should preach him among the Gentiles, I immediately made a point of not consulting with flesh and blood, immediately made a point of not consulting ← immediately did not consult. Note that this is a different nuance to did not immediately consult.
Gal 1:17 ou0de\ a)nh=lqon ei0j 879Ieroso/luma pro\j tou\j pro\ e0mou= a)posto/louj, {RP P1904: a)lla_} [TR: a)ll'] a)ph=lqon ei0j 870Arabi/an, kai\ pa&lin u9pe/streya ei0j Damasko/n. nor did I go up to Jerusalem to the apostles who were before me, but I went away into Arabia and returned again to Damascus. a)lla_, but (unapocopated), RP P1904 F1859=12/13 vs. a)ll', but (apocopated), TR F1859=1/13 (Scrivener's d).
Gal 1:18 871Epeita meta_ e1th tri/a a)nh=lqon ei0j 879Ieroso/luma i9storh=sai Pe/tron, kai\ e0pe/meina pro\j au0to\n h9me/raj dekape/nte. Then after three years I went up to Jerusalem to acquaint myself with Peter, and remained with him for fifteen days,
Gal 1:19 873Eteron de\ tw~n a)posto/lwn ou0k ei]don, ei0 mh\ 870Ia&kwbon to\n a)delfo\n tou= kuri/ou. but I did not see any other of the apostles except James, the Lord's brother.
Gal 1:20 874A de\ gra&fw u9mi=n, i0dou\ e0nw&pion tou= qeou= o3ti ou0 yeu/domai. Now with respect to what I am writing to you, look, I swear before God that I am not lying.
Gal 1:21 871Epeita h]lqon ei0j ta_ kli/mata th=j Suri/aj kai\ th=j Kiliki/aj. Then I went to the districts of Syria and Cilicia,
Gal 1:22 871Hmhn de\ a)gnoou/menoj tw%~ prosw&pw% tai=j e0kklhsi/aij th=j 870Ioudai/aj tai=j e0n xristw%~: and I was unknown by sight to the churches of Judaea which are in Christ, churches: see Matt 16:18.
Gal 1:23 mo/non de\ a)kou/ontej h]san o3ti 879O diw&kwn h9ma~j pote/, nu=n eu0aggeli/zetai th\n pi/stin h3n pote e0po/rqei. except that they kept hearing, “He who persecuted us at one time is now preaching the faith which previously he ravaged.” previously ← at one time .
Gal 1:24 Kai\ e0do/cazon e0n e0moi\ to\n qeo/n. And they glorified God because of me.
Gal 2:1 871Epeita dia_ dekatessa&rwn e0tw~n pa&lin a)ne/bhn ei0j 879Ieroso/luma meta_ Barna&ba, sumparalabw_n kai\ Ti/ton: Then after fourteen years I went up to Jerusalem again with Barnabas, taking Titus along too, taking ← having taken, a good example of a contemporaneous aorist participle. Compare Matt 23:20.
Gal 2:2 a)ne/bhn de\ kata_ a)poka&luyin, kai\ a)neqe/mhn au0toi=j to\ eu0agge/lion o4 khru/ssw e0n toi=j e1qnesin, kat' i0di/an de\ toi=j dokou=sin, mh/pwj ei0j keno\n tre/xw h2 e1dramon. and I went up by revelation, and put the gospel which I proclaim among the Gentiles to them, privately to those who are held in regard, so that I might not run or have run in vain.
Gal 2:3 870All' ou0de\ Ti/toj o9 su\n e0moi/, 873Ellhn w!n, h0nagka&sqh peritmhqh=nai: Moreover, Titus, who was with me, although he was a Greek, was not compelled to be circumcised at all, although: concessive use of the participle.

not ... at all ← not even, but the word can simply be a negative, somewhat stronger than just ou0.
Gal 2:4 dia_ de\ tou\j pareisa&ktouj yeudade/lfouj, oi3tinej pareish=lqon kataskoph=sai th\n e0leuqeri/an h9mw~n h4n e1xomen e0n xristw%~ 870Ihsou=, i3na h9ma~j katadoulw&swntai: but we watched out because of the false brothers who had been brought in surreptitiously, who had come in stealthily to spy out our freedom which we have in Christ Jesus, in order to enslave us to themselves, to themselves: from the middle voice of the verb.
Gal 2:5 oi[j ou0de\ pro\j w#ran ei1camen th|= u9potagh|=, i3na h9 a)lh/qeia tou= eu0aggeli/ou diamei/nh| pro\j u9ma~j. to whom we did not yield in submission even for an hour, in order that the truth of the gospel might maintain its ground for you.
Gal 2:6 870Apo\ de\ tw~n dokou/ntwn ei]nai/ ti - o9poi=oi/ pote h]san ou0de/n moi diafe/rei: pro/swpon qeo\j a)nqrw&pou ou0 lamba&nei - e0moi\ ga_r oi9 dokou=ntej ou0de\n prosane/qento: Then of those considered to be of importance – whatever they once were doesn't make any difference to me; God does not show partiality to anyone – for those who were held in high regard did not contribute anything as far as I'm concerned, of importance ← something.

show partiality to anyone ← take (the) face of a man.

as far as I'm concerned ← to / for me. We take it as dative of reference rather than an indirect object or dative of advantage.

The main clause in this long sentence is of those considered to be of importance, James and Cephas and John gave ... (Gal 2:9).
Gal 2:7 a)lla_ tou0nanti/on, i0do/ntej o3ti pepi/steumai to\ eu0agge/lion th=j a)krobusti/aj, kaqw_j Pe/troj th=j peritomh=j - but on the contrary, when they saw that I had been entrusted with the gospel of the uncircumcision, as Peter with that of the circumcision, uncircumcision: see Rom 2:25.
Gal 2:8 o9 ga_r e0nergh/saj Pe/trw% ei0j a)postolh\n th=j peritomh=j, e0nh/rghsen kai\ e0moi\ ei0j ta_ e1qnh - (for he who had been active in Peter for the apostleship of the circumcision had also been active in me for the Gentiles),
Gal 2:9 kai\ gno/ntej th\n xa&rin th\n doqei=sa&n moi, 870Ia&kwboj kai\ Khfa~j kai\ 870Iwa&nnhj, oi9 dokou=ntej stu/loi ei]nai, decia_j e1dwkan e0moi\ kai\ Barna&ba% koinwni/aj, i3na h9mei=j {RP-text: me\n} [RP-marg P1904 TR: - ] ei0j ta_ e1qnh, au0toi\ de\ ei0j th\n peritomh/n: and when they knew the grace which had been given to me, of these people James and Cephas and John, who were considered to be pillars, gave me and Barnabas the right hand of fellowship, so that we should go to the Gentiles and they to the circumcision, me\n, on the one hand: present in RP-text F1859=6/14 vs. absent in RP-marg P1904 TR F1859=8/14. A disparity with RP-text, R=6:10.

when they knew: we regard gno/ntej, as i0do/ntej in Gal 2:7, as referring back to all in Gal 2:6, not forward to just James and Cephas and John.

of these people: we supply this phrase as a clear clause divider in this long sentence, thus preventing misreading such as given to me, James and Cephas ....

right handright hands.
Gal 2:10 mo/non tw~n ptwxw~n i3na mnhmoneu/wmen, o4 kai\ e0spou/dasa au0to\ tou=to poih=sai. only saying that we should remember the poor, just a thing which I indeed made a point of doing. indeed ← also.

made a point of doing ← was diligent (aorist) to do (aorist).
Gal 2:11 873Ote de\ h]lqen Pe/troj ei0j 870Antio/xeian, kata_ pro/swpon au0tw%~ a)nte/sthn, o3ti kategnwsme/noj h]n. But when Peter came to Antioch, I opposed him to his face, because he was at fault,
Gal 2:12 Pro\ tou= ga_r e0lqei=n tinaj a)po\ 870Iakw&bou, meta_ tw~n e0qnw~n sunh/sqien: o3te de\ h]lqon, u9pe/stellen kai\ a)fw&rizen e9auto/n, fobou/menoj tou\j e0k peritomh=j. because prior to some others coming from James, he would eat with the Gentiles. But when they had come, he would draw away and separate himself, fearing those of the circumcision,
Gal 2:13 Kai\ sunupekri/qhsan au0tw%~ kai\ oi9 loipoi\ 870Ioudai=oi, w#ste kai\ Barna&baj sunaph/xqh au0tw~n th|= u9pokri/sei. and the remaining Jews also joined him in the hypocrisy, so that even Barnabas was actually led away with them by their hypocrisy. even ← also.

actually: from the indicative verb (as opposed to the less emphatic infinitive construction).
Gal 2:14 870All' o3te ei]don o3ti ou0k o0rqopodou=sin pro\j th\n a)lh/qeian tou= eu0aggeli/ou, ei]pon tw%~ Pe/trw% e1mprosqen pa&ntwn, Ei0 su/, 870Ioudai=oj u9pa&rxwn, e0qnikw~j zh|=j kai\ ou0k 870Ioudai+kw~j, ti/ ta_ e1qnh a)nagka&zeij 870Ioudai+/zein; But when I saw that they were not progressing straight towards the truth of the gospel, I said to Peter in the presence of them all, “If you, being a Jew, live in the Gentile way and not in the Jewish way, why do you compel the Gentiles to act in the Jewish way?” Punctuation: the direct speech which we close here could extend to verse 17 or verse 21.
Gal 2:15 879Hmei=j fu/sei 870Ioudai=oi kai\ ou0k e0c e0qnw~n a(martwloi/, We are Jews by nature and not sinners of Gentile stock,
Gal 2:16 ei0do/tej {RP TR: - } [P1904: de\] o3ti ou0 dikaiou=tai a!nqrwpoj e0c e1rgwn no/mou, e0a_n mh\ dia_ pi/stewj 870Ihsou= xristou=, kai\ h9mei=j ei0j xristo\n 870Ihsou=n e0pisteu/samen, i3na dikaiwqw~men e0k pi/stewj xristou=, kai\ ou0k e0c e1rgwn no/mou: dio/ti ou0 dikaiwqh/setai e0c e1rgwn no/mou pa~sa sa&rc. {RP TR: and} [P1904: and] are aware that a man is not justified by works of the law but by faith in Jesus Christ, and we have believed in Christ Jesus, in order to be justified through faith in Christ and not by works of the law, because no flesh will be justified by works of the law. de\, but: absent in RP TR F1859=12/13 vs. present in P1904 F1859=0/13 vs. ou]n, therefore, F1859=1/13 (Scrivener's f).

in (2x)of, which we take as an objective genitive.

Christ Jesus: AV differs in word order, Jesus Christ.
Gal 2:17 Ei0 de/, zhtou=ntej dikaiwqh=nai e0n xristw%~, eu9re/qhmen kai\ au0toi\ a(martwloi/, a}ra xristo\j a(marti/aj dia&konoj; Mh\ ge/noito. But if while we seek to be justified in Christ, we ourselves are for our part identified as sinners, is then Christ a minister of sin? Far from it! for our part ← also.

identified ← found.

far from it ← may it not become / be.
Gal 2:18 Ei0 ga_r a$ kate/lusa, tau=ta pa&lin oi0kodomw~, paraba&thn e0mauto\n suni/sthmi. For if I rebuild those things which I demolished, I countenance myself as a transgressor.
Gal 2:19 870Egw_ ga_r dia_ no/mou no/mw% a)pe/qanon, i3na qew%~ zh/sw. For I through the law have died to the law in order that I might live to God. have died ← died, but see Matt 2:2.
Gal 2:20 Xristw%~ sunestau/rwmai: zw~ de/, ou0ke/ti e0gw&, zh|= de\ e0n e0moi\ xristo/j: o4 de\ nu=n zw~ e0n sarki/, e0n pi/stei zw~ th|= tou= ui9ou= tou= qeou=, tou= a)gaph/santo/j me kai\ parado/ntoj e9auto\n u9pe\r e0mou=. I have been crucified with Christ. I live, but no longer I, but Christ lives in me. The life I now lead in the flesh, I lead in faith in the son of God who loved me and gave himself for me. lead (2x)live.

faith in ← faith of, as in Gal 2:16.
Gal 2:21 Ou0k a)qetw~ th\n xa&rin tou= qeou=: ei0 ga_r dia_ no/mou dikaiosu/nh, a!ra xristo\j dwrea_n a)pe/qanen. I am not setting aside the grace of God, for if righteousness is through the law, then Christ died in vain.
Gal 3:1 87]W a)no/htoi Gala&tai, ti/j u9ma~j e0ba&skanen th|= a)lhqei/a% mh\ pei/qesqai, oi[j kat' o0fqalmou\j 870Ihsou=j xristo\j proegra&fh e0n u9mi=n e0staurwme/noj; O foolish Galatians, who has spellbound you into not obeying the truth, you before whose eyes Jesus Christ was exhibited, crucified among you? obeying: or, believing.
Gal 3:2 Tou=to mo/non qe/lw maqei=n a)f' u9mw~n, e0c e1rgwn no/mou to\ pneu=ma e0la&bete, h2 e0c a)koh=j pi/stewj; I just want to learn this from you: did you receive the spirit by works of the law or by heeding the principle of faith? by heeding the principle of faith ← out of a report of faith.
Gal 3:3 Ou3twj a)no/htoi/ e0ste; 870Enarca&menoi pneu/mati, nu=n sarki\ e0pitelei=sqe; Are you so foolish? Having started in the spirit are you now going to finish in the flesh?
Gal 3:4 Tosau=ta e0pa&qete ei0kh|=; Ei1ge kai\ ei0kh|=. Have you suffered so much in vain? – if it was in vain, at least. so much ← so many (things).

at least: this comes from the suffix ge, with kai\ contributing to the idiom.
Gal 3:5 879O ou]n e0pixorhgw~n u9mi=n to\ pneu=ma kai\ e0nergw~n duna&meij e0n u9mi=n, e0c e1rgwn no/mou, h2 e0c a)koh=j pi/stewj; So he who provides you with the spirit and who works deeds of power among you, is it all by works of the law or by heeding the principle of faith?
Gal 3:6 Kaqw_j 870Abraa_m e0pi/steusen tw%~ qew%~, kai\ e0logi/sqh au0tw%~ ei0j dikaiosu/nhn. Just as Abraham believed God, and it was imputed to him as righteousness, Gen 15:6.
Gal 3:7 Ginw&skete a!ra o3ti oi9 e0k pi/stewj, ou[toi/ ei0sin ui9oi\ 870Abraa&m. so know that it is those who are of faith who are the sons of Abraham, who ← these.
Gal 3:8 Proi+dou=sa de\ h9 grafh\ o3ti e0k pi/stewj dikaioi= ta_ e1qnh o9 qeo/j, proeuhggeli/sato tw%~ 870Abraa_m o3ti {RP P1904 S1550: 870Eneuloghqh/sontai} [E1624 S1894: 870Euloghqh/sontai] e0n soi\ pa&nta ta_ e1qnh. and the scripture, having foreseen that God would justify the Gentiles by faith, proclaimed the gospel beforehand to Abraham and said, “All the Gentiles will be blessed through you”, e0neuloghqh/sontai, would be blessed in (compound verb in addition to preposition), RP P1904 S1550 F1859=11/13 (incl. c(tacite)) vs. eu0loghqh/sontai, would be blessed, E1624 S1894 F1859=2/13 (Scrivener's hn).

Gen 12:3, Gen 22:18.

through ← in.
Gal 3:9 873Wste oi9 e0k pi/stewj eu0logou=ntai su\n tw%~ pistw%~ 870Abraa&m. so that those who are of faith are blessed with faithful Abraham. of ← out of.
Gal 3:10 873Osoi ga_r e0c e1rgwn no/mou ei0si/n, u9po\ kata&ran ei0si/n: ge/graptai ga&r, 870Epikata&ratoj pa~j o4j ou0k e0mme/nei e0n pa~sin toi=j gegramme/noij e0n tw%~ bibli/w% tou= no/mou, tou= poih=sai au0ta&. For all who are of works of the law are under a curse, for it stands written, “Cursed is everyone who does not remain in all the things written in the book of the law, to do them.” Deut 27:26.
Gal 3:11 873Oti de\ e0n no/mw% ou0dei\j dikaiou=tai para_ tw%~ qew%~, dh=lon: o3ti 879O di/kaioj e0k pi/stewj zh/setai: But that no-one is justified with God by the law is clear, because the righteous shall live by faith. Hab 2:4.
Gal 3:12 o9 de\ no/moj ou0k e1stin e0k pi/stewj, a)ll' 879O poih/saj au0ta_ a!nqrwpoj zh/setai e0n au0toi=j. However, the law is not by faith, but the man who does the requirements will live by them. RP TBS-TR make the quotation direct speech; we and P1904 take it as indirect speech.

Lev 18:5.

the requirementsthem (neuter).
Gal 3:13 Xristo\j h9ma~j e0chgo/rasen e0k th=j kata&raj tou= no/mou, geno/menoj u9pe\r h9mw~n kata&ra: ge/graptai ga&r, 870Epikata&ratoj pa~j o9 krema&menoj e0pi\ cu/lou: Christ has redeemed us from the curse of the law, having become a curse for our sakes. For it stands written, “Cursed is everyone who hangs on wood”, Deut 21:23.
Gal 3:14 i3na ei0j ta_ e1qnh h9 eu0logi/a tou= 870Abraa_m ge/nhtai e0n xristw%~ 870Ihsou=, i3na th\n e0paggeli/an tou= pneu/matoj la&bwmen dia_ th=j pi/stewj. this being in order that the blessing of Abraham might come to the Gentiles by Christ Jesus, so that we might receive the promise of the spirit through faith. by ← in.

Christ Jesus: AV differs in word order, Jesus Christ.
Gal 3:15 870Adelfoi/, kata_ a!nqrwpon le/gw: o3mwj a)nqrw&pou kekurwme/nhn diaqh/khn ou0dei\j a)qetei= h2 e0pidiata&ssetai. Brothers, I speak humanly: it is just like the way no-one annuls or adds to a man's covenant which has been confirmed. it is just like the way: For our translation (though not in our reproduction of the RP Greek text) we re-accent the Greek as o9mw~j, likewise, not o3mwj, although, nevertheless. We differ here from RP P1904 and TBS-TR, but given that the original Greek was unaccented (we presume), we feel free to supply accents as seems most consistent with the syntax and context. AV differs, reading though it (be) but a man's covenant ..., which introduces an artificial apodosis to the concessive clause and also strains the accusative diaqh/khn. An accentuation divergence from RP P1904 TBS-TR. We make the same accent change in 1 Cor 14:7, but not in John 12:42.
Gal 3:16 Tw%~ de\ 870Abraa_m {RP TR: e0rrh/qhsan} [P1904: e0rre/qhsan] ai9 e0paggeli/ai, kai\ tw%~ spe/rmati au0tou=. Ou0 le/gei, Kai\ toi=j spe/rmasin, w(j e0pi\ pollw~n, a)ll' w(j e0f' e9no/j, Kai\ tw%~ spe/rmati/ sou, o3j e0stin xristo/j. Now the promises were made to Abraham and his seed. It does not say, “And to seeds”, as speaking of many, but as speaking of one, “And to your seed”, which is Christ. e0rrh/qhsan, were spoken (classical spelling), RP TR F1859=8/13 vs. e0rre/qhsan, were spoken (non-classical spelling), P1904 F1859=4/13 (Scrivener's cefh) vs. another spelling, F1859=1/13 (Scrivener's d).

Gen 21:12.

promises: note the plural. The promise expounded by Paul here does not exclude other promises, which certainly involve Abraham's natural seed, as in e.g. Gen 12:2, where Abraham is to be made a great nation, and Gen 15:5, where the seed is as innumerable as the stars. See also Luke 1:55, referring to the fathers.

which ← who.
Gal 3:17 Tou=to de\ le/gw, diaqh/khn prokekurwme/nhn u9po\ tou= qeou= ei0j xristo\n o9 meta_ e1th tetrako/sia kai\ tria&konta gegonw_j no/moj ou0k a)kuroi=, ei0j to\ katargh=sai th\n e0paggeli/an. And I say this: the law, which came four hundred and thirty years afterwards, does not annul a covenant confirmed beforehand by God until Christ, an annulment which would break the promise. until ← into, but also until, up to, as in Eph 1:14 (also AV), Gal 3:23, 1 Thes 4:15, 2 Tim 1:12, 2 Pet 3:7.

which wouldto (the intent of).
Gal 3:18 Ei0 ga_r e0k no/mou h9 klhronomi/a, ou0ke/ti e0c {RP P1904c TR: e0paggeli/aj} [P1904u: e0pagggeli/aj]: tw%~ de\ 870Abraa_m di' e0paggeli/aj kexa&ristai o9 qeo/j. For if the inheritance is by the law, it is no longer by a promise. But God has bestowed a gift on Abraham through a promise.
Gal 3:19 Ti/ ou]n o9 no/moj; Tw~n paraba&sewn xa&rin prosete/qh, a!xri ou[ e1lqh| to\ spe/rma w%{ e0ph/ggeltai, diatagei\j di' a)gge/lwn e0n xeiri\ mesi/tou. What about the law, then? It was added on account of transgressions, until the seed should come to him to whom the promise was made, the law having been ratified by angels through the agency of a mediator. agency ← hand.
Gal 3:20 879O de\ mesi/thj e9no\j ou0k e1stin, o9 de\ qeo\j ei[j e0sti/n. Now the mediator is not of one party or the other, but God is one of the parties.
Gal 3:21 879O ou]n no/moj kata_ tw~n e0paggeliw~n tou= qeou=; Mh\ ge/noito. Ei0 ga_r e0do/qh no/moj o9 duna&menoj zw%opoih=sai, o1ntwj a@n e0k no/mou h]n h9 dikaiosu/nh. Is then the law contrary to the promises of God? Far from it. For if a law had been given which was able to give life, then righteousness really would have been by the law. far from it ← may it not become / be.
Gal 3:22 870Alla_ sune/kleisen h9 grafh\ ta_ pa&nta u9po\ a(marti/an, i3na h9 e0paggeli/a e0k pi/stewj 870Ihsou= xristou= doqh|= toi=j pisteu/ousin. But the scripture has concluded everything under sin, in order that the promise by faith in Jesus Christ might be given to those who believe, in ← of, as in Gal 2:16.
Gal 3:23 Pro\ {RP TR: tou= de\} [P1904: de\ tou=] e0lqei=n th\n pi/stin, u9po\ no/mon e0frourou/meqa, sugkekleisme/noi ei0j th\n me/llousan pi/stin a)pokalufqh=nai. whereas before faith had come we were kept under the law, confined until the coming principle of faith should be revealed. tou= de\, the (faith) + but, RP TR F1859=11/14 vs. de\ tou=, but + the (faith), P1904 F1859=1/14 (Scrivener's g) vs. another reading, F1859=2/14 (Scrivener's ad*).
Gal 3:24 873Wste o9 no/moj paidagwgo\j h9mw~n ge/gonen ei0j xristo/n, i3na e0k pi/stewj dikaiwqw~men. So as a result, the law became our educator to Christ, in order that we should be justified by faith. educator: in earlier usage, a guardian, an escort to school; later the tutor himself.
Gal 3:25 870Elqou/shj de\ th=j pi/stewj, ou0ke/ti u9po\ paidagwgo/n e0smen. But now that faith has come, we are no longer under an educator. educator: see Gal 3:24.
Gal 3:26 Pa&ntej ga_r ui9oi\ qeou= e0ste\ dia_ th=j pi/stewj e0n xristw%~ 870Ihsou=. For you are all sons of God through faith in Christ Jesus.
Gal 3:27 873Osoi ga_r ei0j xristo\n e0bapti/sqhte, xristo\n e0nedu/sasqe. For any of you who have been baptized into Christ have put on Christ. any of you who ← as many as ... you.
Gal 3:28 Ou0k e1ni 870Ioudai=oj ou0de\ 873Ellhn, ou0k e1ni dou=loj ou0de\ e0leu/qeroj, ou0k e1ni a!rsen kai\ qh=lu: pa&ntej ga_r u9mei=j ei[j e0ste\ e0n xristw%~ 870Ihsou=. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female, for you are all one in Christ Jesus.
Gal 3:29 Ei0 de\ u9mei=j xristou=, a!ra tou= 870Abraa_m spe/rma e0ste/, kai\ kat' e0paggeli/an klhrono/moi. And if you are of Christ, then you are Abraham's seed and heirs according to the promise.
Gal 4:1 Le/gw de/, e0f' o3son xro/non o9 klhrono/moj nh/pio/j e0stin, ou0de\n diafe/rei dou/lou, ku/rioj pa&ntwn w!n: Now I say that as long as the heir is a child, he is in no way different to a slave, although he may be lord of all, child ← infant, literally not yet able to speak, but presumably extending into later childhood.

although: concessive use of the participle.
Gal 4:2 a)lla_ u9po\ e0pitro/pouj e0sti\n kai\ oi0kono/mouj, a!xri th=j proqesmi/aj tou= patro/j. but he is under guardians and custodians until the day appointed beforehand by the father,
Gal 4:3 Ou3twj kai\ h9mei=j, o3te h]men nh/pioi, u9po\ ta_ stoixei=a tou= ko/smou h]men dedoulwme/noi: so we too, when we were children, were enslaved under the rudiments of the world.
Gal 4:4 o3te de\ h]lqen to\ plh/rwma tou= xro/nou, e0cape/steilen o9 qeo\j to\n ui9o\n au0tou=, geno/menon e0k gunaiko/j, geno/menon u9po\ no/mon, But when the fulness of time had come, God sent out his son, born of a woman, born under the law, born (2x): not the usual word for born in the NT (genna&wgegennhme/noj or gennhqei/j), but from gi/nomai, a word often meaning come, become, be made.
Gal 4:5 i3na tou\j u9po\ no/mon e0cagora&sh|, i3na th\n ui9oqesi/an a)pola&bwmen. to redeem those under the law, so that we might receive the adoption, adoption: or, sonship.
Gal 4:6 873Oti de/ e0ste ui9oi/, e0cape/steilen o9 qeo\j to\ pneu=ma tou= ui9ou= au0tou= ei0j ta_j kardi/aj u9mw~n, kra~zon, 870Abba~, o9 path/r. and in that you are sons, God has sent the spirit of his son into your hearts, crying out, “Abba, father”, abba ← father (Aramaic, determined state, used as the vocative, as in the Greek that follows).
Gal 4:7 873Wste ou0ke/ti ei] dou=loj, a)ll' ui9o/j: ei0 de\ ui9o/j, kai\ klhrono/moj qeou= dia_ xristou=. so that you are no longer a slave but a son, and if a son, then an heir of God's through Christ.
Gal 4:8 870Alla_ to/te me/n, ou0k ei0do/tej qeo/n, e0douleu/sate toi=j mh\ fu/sei ou]sin qeoi=j: But at that time, when you did not know God, you served gods who by nature do not exist.
Gal 4:9 nu=n de/, gno/ntej qeo/n, ma~llon de\ gnwsqe/ntej u9po\ qeou=, pw~j e0pistre/fete pa&lin e0pi\ ta_ a)sqenh= kai\ ptwxa_ stoixei=a, oi[j pa&lin a!nwqen douleu/ein qe/lete; But now that you do know God, or rather are known by God, how can you turn again to the powerless and weak rudiments which you wish to serve all over again? do know ... are known: aorist participles, but in NT may refer to a present timeframe (as in Matt 23:20).
Gal 4:10 879Hme/raj parathrei=sqe, kai\ mh=naj, kai\ kairou/j, kai\ e0niautou/j. You wrongly observe days and months and seasons and years. wrongly observe: either observe, though you shouldn't, or minutely observe (whether it is right to observe at all or not). [JWB-II, p.xxii] translates misobserve.
Gal 4:11 Fobou=mai u9ma~j, mh/pwj ei0kh|= kekopi/aka ei0j u9ma~j. I fear for you, that I may have toiled for you in vain. I fear for you ← I fear you.
Gal 4:12 Gi/nesqe w(j e0gw&, o3ti ka)gw_ w(j u9mei=j, a)delfoi/, de/omai u9mw~n. Ou0de/n me h0dikh/sate: Be like me, for I was also as you are, brothers, I beseech you. You haven't wronged me in any way. was also as you are: or, am as you were, or perhaps am as you ought to be, or am human as you are.
Gal 4:13 oi1date de\ o3ti di' a)sqe/neian th=j sarko\j eu0hggelisa&mhn u9mi=n to\ pro/teron. And you know that I preached the gospel to you the first time on account of a physical ailment. a physical ailment ← a weakness of the flesh.
Gal 4:14 Kai\ to\n peirasmo/n mou to\n e0n th|= sarki/ mou ou0k e0couqenh/sate ou0de\ e0ceptu/sate, a)ll' w(j a!ggelon qeou= e0de/casqe/ me, w(j xristo\n 870Ihsou=n. And you did not disdain my physical trial, nor did you eject me, but you received me like an angel of God, as Christ Jesus even. my physical trial ← my trial in my flesh.

eject ← spit out.

an angel: or, messenger.
Gal 4:15 Ti/j ou]n h]n o9 makarismo\j u9mw~n; Marturw~ ga_r u9mi=n o3ti, ei0 dunato/n, tou\j o0fqalmou\j u9mw~n e0coru/cantej a@n e0dw&kate/ moi. What then was your blessing? For I bear witness that if it had been possible you would have plucked out your eyes and given them to me. There is reason to believe Paul's eyesight was very poor: Acts 23:5, 2 Cor 12:7, Gal 6:11.
Gal 4:16 873Wste e0xqro\j u9mw~n ge/gona a)lhqeu/wn u9mi=n; Have I as a result become your enemy by telling you the truth? by telling: gerundial use of the participle.
Gal 4:17 Zhlou=sin u9ma~j ou0 kalw~j, a)lla_ e0kklei=sai {RP P1904 S1550 S1894: u9ma~j} [E1624: h9ma~j] qe/lousin, i3na au0tou\j zhlou=te. There are those who are zealous for you in a way which is not good. Rather, they wish to exclude {RP P1904 S1550 S1894: you} [E1624: us] so that you should be zealous for them. u9ma~j, you, RP P1904 S1550 S1894 F1859=13/13 vs. h9ma~j, us, E1624 F1859=0/13. AV differs textually.

there are those whothey.
Gal 4:18 Kalo\n de\ to\ zhlou=sqai e0n kalw%~ pa&ntote, kai\ mh\ mo/non e0n tw%~ parei=nai/ me pro\j u9ma~j. But it is good to be impelled by zeal for a good thing at all times, and not only while I am present with you, RP TBS-TR AV end the sentence at this verse, not at Gal 4:19. We, with P1904, take Gal 4:19 with this verse and end the sentence there. So AV differs.
Gal 4:19 Tekni/a mou, ou4j pa&lin w)di/nw, a!xri ou[ morfwqh|= xristo\j e0n u9mi=n, my little children, you with whom I am again in labour, until Christ takes shape in you. Punctuation: see previous verse.

takes shape ← is formed, is given shape.
Gal 4:20 h1qelon de\ parei=nai pro\j u9ma~j a!rti, kai\ a)lla&cai th\n fwnh/n mou, o3ti a)porou=mai e0n u9mi=n. And I could wish to be present with you now, and to change my tone, because I am at a loss with you. could wish ← was wishing, but we take it as a potential clause without a!n. Compare Rom 9:3.
Gal 4:21 Le/gete/ moi, oi9 u9po\ no/mon qe/lontej ei]nai, to\n no/mon ou0k a)kou/ete; Tell me, you who wish to be under the law, do you not hear what the law says?
Gal 4:22 Ge/graptai ga&r, o3ti 870Abraa_m du/o ui9ou\j e1sxen: e3na e0k th=j paidi/skhj, kai\ e3na e0k th=j e0leuqe/raj. For it stands written that Abraham had two sons, one from the maidservant and one from the free woman.
Gal 4:23 870All' o9 me\n e0k th=j paidi/skhj kata_ sa&rka gege/nnhtai, o9 de\ e0k th=j e0leuqe/raj dia_ th=j e0paggeli/aj. But while he who was from the maidservant was born according to the flesh, he who was from the free woman, was born through the promise.
Gal 4:24 873Atina& e0stin a)llhgorou/mena: au[tai ga&r ei0sin {RP P1904: - } [TR: ai9] du/o diaqh=kai: mi/a me\n a)po\ o1rouj Sina~, ei0j doulei/an gennw~sa, h3tij e0sti\n 873Agar. Now these things are allegorical. For these two women represent {RP P1904: - } [TR: the] two covenants, one from Mount Sinai, giving birth into bondage, and she is Hagar. ai9, the (two): absent in RP P1904 F1859=13/13 vs. present in TR F1859=0/13.

represent ← are.
Gal 4:25 To\ ga_r 873Agar Sina~ o1roj e0sti\n e0n th|= 870Arabi/a%, sustoixei= de\ th|= nu=n 879Ierousalh/m, douleu/ei de\ meta_ tw~n te/knwn au0th=j. For Hagar represents Mount Sinai in Arabia, and corresponds to Jerusalem of the present, and she is in bondage with her children. represents ← is.
Gal 4:26 879H de\ a!nw 879Ierousalh\m e0leuqe/ra e0sti/n, h3tij e0sti\n mh/thr pa&ntwn h9mw~n: But Jerusalem of above is free, and she is the mother of us all.
Gal 4:27 ge/graptai ga&r, Eu0fra&nqhti, stei=ra, h9 ou0 ti/ktousa: r(h=con kai\ bo/hson, h9 ou0k w)di/nousa: o3ti polla_ ta_ te/kna th=j e0rh/mou ma~llon h2 th=j e0xou/shj to\n a!ndra. For it stands written,

“Rejoice, you who are barren

And cannot give birth;

Break out and cry out,

You who cannot go into labour,

Because the children of the desolate will be many more

Than those of her who has a husband.”

Isa 54:1.
Gal 4:28 879Hmei=j de/, a)delfoi/, kata_ 870Isaa&k, e0paggeli/aj te/kna e0sme/n. And we, brothers, are children of the promise, consistently with Isaac.
Gal 4:29 870All' w#sper to/te o9 kata_ sa&rka gennhqei\j e0di/wken to\n kata_ pneu=ma, ou3twj kai\ nu=n. But as at that time the one born according to the flesh persecuted the one according to the spirit, so it is now too.
Gal 4:30 870Alla_ ti/ le/gei h9 grafh/; 871Ekbale th\n paidi/skhn kai\ to\n ui9o\n au0th=j, ou0 {RP TR: ga_r mh\} [P1904: mh\ ga_r] {RP TR: klhronomh/sh|} [P1904: klhronomh/sei] o9 ui9o\j th=j paidi/skhj meta_ tou= ui9ou= th=j e0leuqe/raj. But what does the scripture say? “Cast out the maidservant and her son. For the son of the maidservant will certainly not have any inheritance with the son of the free woman.” ga_r mh\, for + not, RP TR F1859=12/13 vs. mh\ ga_r, not + for, P1904 F1859=0/13 vs. another reading, F1859=1/13 (Scrivener's m).

klhronomh/sh|, will inherit (classical subjunctive), RP TR F1859=11/14 vs. klhronomh/sei, will inherit (non-classical future indicative), P1904 F1859=3/14 (Scrivener's k*mn).

Gen 21:10.
Gal 4:31 871Ara, a)delfoi/, ou0k e0sme\n paidi/skhj te/kna, a)lla_ th=j e0leuqe/raj. So then, brothers, we are not children of a maidservant, but of the free woman.
Gal 5:1 Th|= e0leuqeri/a% ou]n h|[ xristo\j h9ma~j h0leuqe/rwsen, sth/kete, kai\ mh\ pa&lin zugw%~ doulei/aj e0ne/xesqe. Stand, therefore, in the freedom in which Christ has made us free, and do not be held again by the yoke of bondage.
Gal 5:2 871Ide, e0gw_ Pau=loj le/gw u9mi=n, o3ti e0a_n perite/mnhsqe, xristo\j u9ma~j ou0de\n w)felh/sei. Look, I Paul say to you that if you become circumcised, Christ will not benefit you in any way.
Gal 5:3 Martu/romai de\ pa&lin panti\ a)nqrw&pw% peritemnome/nw%, o3ti o0feile/thj e0sti\n o3lon to\n no/mon poih=sai. And I testify again to every man who undergoes circumcision that he is a debtor to carry out the whole law.
Gal 5:4 Kathrgh/qhte a)po\ tou= xristou=, oi3tinej e0n no/mw% dikaiou=sqe: th=j xa&ritoj {RP-text P1904 TR: e0cepe/sate} [RP-marg: e0cepe/sete]. You who are justified by the law have become disengaged from Christ; you have fallen away from grace. e0cepe/sate, you fell (non-classical weak aorist), RP-text P1904 TR F1859=4/14 (Scrivener's b*lno) vs. e0cepe/sete, you fell (classical strong aorist), RP-marg F1859=10/14. A disparity with RP-text, R=6:10.
Gal 5:5 879Hmei=j ga_r pneu/mati e0k pi/stewj e0lpi/da dikaiosu/nhj a)pekdexo/meqa. For we by the spirit await the hope of righteousness from faith.
Gal 5:6 870En ga_r xristw%~ 870Ihsou= ou1te peritomh/ ti i0sxu/ei, ou1te a)krobusti/a, a)lla_ pi/stij di' a)ga&phj e0nergoume/nh. For in Christ Jesus neither does circumcision effect anything, nor uncircumcision, but faith put in action through love does. Christ Jesus: AV differs in word order, Jesus Christ.

uncircumcision: see Rom 2:25.

put in action ← worked in.
Gal 5:7 870Etre/xete kalw~j: ti/j u9ma~j {RP P1904: e0ne/koyen} [TR: a)ne/koyen] th|= a)lhqei/a% mh\ pei/qesqai; You were running well. Who has {RP P1904: undermined you in} [TR: stopped you from] obeying the truth? e0ne/koyen, hindered, RP P1904 F1859=13/13 vs. a)ne/koyen, stopped, TR F1859=0/13.

{RP P1904: undermined ← hindered, thwarted [LS]; impeded (so not quite as strong as prevented).}
Gal 5:8 879H peismonh\ ou0k e0k tou= kalou=ntoj u9ma~j. That persuasion is not from the one who called you. that ← the.

called ← (is) calling, but the backdrop is a past tense context.
Gal 5:9 Mikra_ zu/mh o3lon to\ fu/rama zumoi=. A little leaven leavens the whole lump.
Gal 5:10 870Egw_ pe/poiqa ei0j u9ma~j e0n kuri/w%, o3ti ou0de\n a!llo fronh/sete: o9 de\ tara&sswn u9ma~j basta&sei to\ kri/ma, o3stij a@n h|]. I trust in you through the Lord that you have no other frame of mind, but he who is subverting you will bear his judgment, whoever he is.
Gal 5:11 870Egw_ de/, a)delfoi/, ei0 peritomh\n e1ti khru/ssw, ti/ e1ti diw&komai; 871Ara kath/rghtai to\ ska&ndalon tou= staurou=. And as for me, brothers, if I still preach circumcision, why am I still being persecuted? In that case the offensiveness of the cross would have been made inapplicable.
Gal 5:12 871Ofelon kai\ a)poko/yontai oi9 a)nastatou=ntej u9ma~j. If only those who are unsettling you would dismember themselves! dismember themselves ← cut themselves off or be cut off, as AV, or smite the breast; MG has have themselves castrated. So AV differs somewhat. We take our translation from [CB], which refers to a rite practiced in the Phrygian worship of Cybele, where self-castration was practised.
Gal 5:13 879Umei=j ga_r e0p' e0leuqeri/a% e0klh/qhte, a)delfoi/: mo/non mh\ th\n e0leuqeri/an ei0j a)formh\n th|= sarki/, a)lla_ dia_ th=j a)ga&phj douleu/ete a)llh/loij. For you were called on the basis of freedom, brothers – only do not use freedom as an opportunity for the flesh, but serve one another with love.
Gal 5:14 879O ga_r pa~j no/moj e0n e9ni\ lo/gw% plhrou=tai, e0n tw%~, 870Agaph/seij to\n plhsi/on sou w(j {RP TR: e9auto/n} [P1904: seauto/n]. For the whole law is fulfilled in one saying, in, “You shall love your neighbour as yourself.” e9auto/n, self (non-classical third person for second person reflexive pronoun), RP TR F1859=7/13 vs. seauto/n, yourself (classical second person), P1904 F1859=6/13. Nearly a disparity with RP, R=8:7.

Lev 19:18.
Gal 5:15 Ei0 de\ a)llh/louj da&knete kai\ katesqi/ete, ble/pete mh\ {RP TR: u9po\} [P1904: u9p'] a)llh/lwn a)nalwqh=te. But if you bite and devour one another, watch out that you are not destroyed by one another. u9po\, by (unapocopated), RP TR F1859=10/13 vs. u9p', (apocopated), P1904 F1859=3/13 (Scrivener's agm).
Gal 5:16 Le/gw de/, pneu/mati peripatei=te, kai\ e0piqumi/an sarko\j ou0 mh\ tele/shte. And I say, walk in the spirit and do not fulfil a desire of the flesh at all.
Gal 5:17 879H ga_r sa_rc e0piqumei= kata_ tou= pneu/matoj, to\ de\ pneu=ma kata_ th=j sarko/j: tau=ta de\ a)nti/keitai a)llh/loij, i3na mh\ a$ a@n qe/lhte, tau=ta poih=te. For the flesh has desires against the spirit, and the spirit against the flesh; these are in opposition to each other, so that it is not what you want to do that you do. what ← whatever ... these (things).

that ← these (things).
Gal 5:18 Ei0 de\ pneu/mati a!gesqe, ou0k e0ste\ u9po\ no/mon. But if you are led by the spirit, you are not under the law.
Gal 5:19 Fanera_ de/ e0stin ta_ e1rga th=j sarko/j, a#tina& e0stin moixei/a, pornei/a, a)kaqarsi/a, a)se/lgeia, And the works of the flesh are evident; they are adultery, fornication, uncleanness, licentiousness,
Gal 5:20 {RP TR: ei0dwlolatrei/a} [P1904: ei0dwlolatri/a], farmakei/a, e1xqrai, e1reij, zh=loi, qumoi/, e0riqei=ai, dixostasi/ai, ai9re/seij, idolatry, sorcery, enmities, strifes, rivalries, rage, contentions, dissensions, factions, ei0dwlolatrei/a, idolatry (1), RP TR F1859=4/14 (Scrivener's a*emn) vs. ei0dwlolatri/a, idolatry (2), P1904 F1859=10/14. A disparity with RP, R=5:11.
Gal 5:21 fqo/noi, fo/noi, me/qai, kw~moi, kai\ ta_ o3moia tou/toij: a$ prole/gw u9mi=n, kaqw_j kai\ proei=pon, o3ti oi9 ta_ toiau=ta pra&ssontej basilei/an qeou= ou0 klhronomh/sousin. envyings, murders, drunkenness, orgies and similar things to these, which I am telling you about beforehand as I have also told you before, namely that those who do such things will not inherit the kingdom of God.
Gal 5:22 879O de\ karpo\j tou= pneu/mato/j e0stin a)ga&ph, xara&, ei0rh/nh, makroqumi/a, xrhsto/thj, a)gaqwsu/nh, pi/stij, But the fruit of the spirit is love, joy, peace, longsuffering, kindness, goodness, faith,
Gal 5:23 pra%o/thj, e0gkra&teia: kata_ tw~n toiou/twn ou0k e1stin no/moj. meekness, self-control. Against such things there is no law. We deliberately retain the asyndeton in English for its (solemnizing, emotive) effect.
Gal 5:24 Oi9 de\ tou= xristou=, th\n sa&rka e0stau/rwsan su\n toi=j paqh/masin kai\ tai=j e0piqumi/aij. And those who are Christ's have crucified the flesh with its passions and its desires.
Gal 5:25 Ei0 zw~men pneu/mati, pneu/mati kai\ stoixw~men. If we live in the spirit, let us also march in line with the spirit.
Gal 5:26 Mh\ ginw&meqa keno/docoi, a)llh/louj prokalou/menoi, a)llh/loij fqonou=ntej. Let us not become vainglorious, challenging one another, envying one another. As in Gal 5:23, we deliberately retain the asyndeton.
Gal 6:1 870Adelfoi/, e0a_n kai\ prolhfqh|= a!nqrwpoj e1n tini paraptw&mati, u9mei=j oi9 pneumatikoi\ katarti/zete to\n toiou=ton e0n pneu/mati pra%o/thtoj, skopw~n seauto\n mh\ kai\ su\ peirasqh|=j. Brothers, if, even so, a man is caught up in some transgression, you who are spiritual restore such a person in a spirit of meekness, watching yourself, in case you too are tempted. caught up: or, caught up unexpectedly / by surprise, but this sense is not clearly supported by the example in [MM].
Gal 6:2 870Allh/lwn ta_ ba&rh basta&zete, kai\ ou3twj a)naplhrw&sate to\n no/mon tou= xristou=. Bear each other's burdens, and fulfil in this way the law of Christ. burdens ← weights, the sense being, we suggest, life's troubles. Compare Gal 6:5.
Gal 6:3 Ei0 ga_r dokei= tij ei]nai/ ti, mhde\n w!n, e9auto\n frenapata%~: For if anyone thinks he is something important when he is nothing, he is deluding himself,
Gal 6:4 to\ de\ e1rgon e9autou= dokimaze/tw e3kastoj, kai\ to/te ei0j e9auto\n mo/non to\ kau/xhma e3cei, kai\ ou0k ei0j to\n e3teron. but let each one test his own work, and then he will have something to be proud of on his own account only and not on that of another. something to be proud of ← boasting.
Gal 6:5 873Ekastoj ga_r to\ i1dion forti/on basta&sei. For every person will bear responsibility for his own workload. workload: or, burden (e.g. as borne by a beast of burden). Compare Gal 6:2 (AV translates burden in both verses). The context from Gal 6:4 justifies the words we supply here.
Gal 6:6 Koinwnei/tw de\ o9 kathxou/menoj to\n lo/gon tw%~ kathxou=nti e0n pa~sin a)gaqoi=j. And let him who has the word imparted to him share with him who imparts it in all good things.
Gal 6:7 Mh\ plana~sqe, qeo\j ou0 mukthri/zetai: o4 ga_r e0a_n spei/rh| a!nqrwpoj, tou=to kai\ qeri/sei. Do not be led astray; God is not mocked. For whatever a man sows, that he will by the same token reap. be led astray: or, go astray.

by the same token ← also.
Gal 6:8 873Oti o9 spei/rwn ei0j th\n sa&rka e9autou=, e0k th=j sarko\j qeri/sei fqora&n: o9 de\ spei/rwn ei0j to\ pneu=ma, e0k tou= pneu/matoj qeri/sei zwh\n ai0w&nion. For he who sows in his own flesh will reap corruption from his flesh, but he who sows in the spirit will reap age-abiding life from the spirit.
Gal 6:9 To\ de\ kalo\n poiou=ntej mh\ e0kkakw~men: kairw%~ ga_r i0di/w% qeri/somen, mh\ e0kluo/menoi. And let us not be weary as we do good. For in our own time we will reap, providing we do not flag. providing: conditional use of the participle.
Gal 6:10 871Ara ou]n w(j kairo\n e1xomen, e0rgazw&meqa to\ a)gaqo\n pro\j pa&ntaj, ma&lista de\ pro\j tou\j oi0kei/ouj th=j pi/stewj. So then, when we have an opportunity, let us do good work towards all, especially to those of the household of the faith. do good work ← work good.
Gal 6:11 871Idete phli/koij u9mi=n gra&mmasin e1graya th|= e0mh|= xeiri/. See with what large letters I have written to you in my own hand! This is consistent with Paul having very poor eyesight; see Acts 23:5, 2 Cor 12:7, Gal 4:15.
Gal 6:12 873Osoi qe/lousin eu0proswph=sai e0n sarki/, ou[toi a)nagka&zousin u9ma~j perite/mnesqai, mo/non i3na mh\ tw%~ staurw%~ tou= xristou= diw&kwntai. Those who wish to make a good showing in the flesh are the ones who are compelling you to be circumcised, but only so as not to be persecuted for the cross of Christ. those who ← as many as ... these.
Gal 6:13 Ou0de\ ga_r oi9 {RP P1904: peritetmhme/noi} [TR: peritemno/menoi] au0toi\ no/mon fula&ssousin, a)lla_ qe/lousin u9ma~j perite/mnesqai, i3na e0n th|= u9mete/ra% sarki\ kauxh/swntai. For those who {RP P1904: have been} [TR: are] circumcised themselves do not even keep the law, yet they want you to be circumcised so that they may boast about your flesh. peritetmhme/noi, having been circumcised (perfect participle), RP P1904 F1859=10/13 vs. peritemno/menoi, being circumcised (present participle), TR F1859=3/13 (Scrivener's dhl).
Gal 6:14 870Emoi\ de\ mh\ ge/noito kauxa~sqai ei0 mh\ e0n tw%~ staurw%~ tou= kuri/ou h9mw~n 870Ihsou= xristou=: di' ou[ e0moi\ ko/smoj e0stau/rwtai, ka)gw_ tw%~ ko/smw%. But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world was crucified to me and I to the world. far be it from me ← let it not be for me.
Gal 6:15 870En ga_r xristw%~ 870Ihsou= ou1te peritomh/ ti i0sxu/ei, ou1te a)krobusti/a, a)lla_ kainh\ kti/sij. For in Christ Jesus neither does circumcision effect anything nor does uncircumcision, but a new creation does. uncircumcision: see Rom 2:25.

creation: AV differs, (creature).
Gal 6:16 Kai\ o3soi tw%~ kano/ni tou/tw% stoixh/sousin, ei0rh/nh e0p' au0tou/j, kai\ e1leoj, kai\ e0pi\ to\n 870Israh\l tou= qeou=. And for all who march by this rule, may there be peace and mercy on them and on the Israel of God. all ← as many as.

march ← shall march (future tense).
Gal 6:17 Tou= loipou=, ko/pouj moi mhdei\j parexe/tw: e0gw_ ga_r ta_ sti/gmata tou= kuri/ou 870Ihsou= e0n tw%~ sw&mati/ mou basta&zw. From now on let no-one cause me trouble, for I bear the marks of the Lord Jesus on my body.
Gal 6:18 879H xa&rij tou= kuri/ou h9mw~n 870Ihsou= xristou= meta_ tou= pneu/matoj u9mw~n, a)delfoi/. 870Amh/n. The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.