The Far Above All Translation of the New Testament

James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude

Version 0.94.54, 23 October 2023


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James 1:1 Ἰάκωβος, θεοῦ καὶ κυρίου Ἰησοῦ χριστοῦ δοῦλος, ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ, χαίρειν. From James, a servant of God and Lord, Jesus Christ, to the twelve tribes in the Diaspora, greetings. James ← Ἰάκωβος, Jacob.

Lord: no article in the Greek. See Rom 1:7, showing why we repunctuate; AV differs.
James 1:2 Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, My brothers, consider it all joy when you fall into various trials,
James 1:3 γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν· knowing that the testing of your faith produces patience,
James 1:4 ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι. and let patience have a perfect result, so that you may be perfect and complete, not lacking anything. perfect result ← complete work.

anything ← in anything.
James 1:5 Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς, καὶ {RP P1904: οὐκ} [TR: μὴ] ὀνειδίζοντος, καὶ δοθήσεται αὐτῷ. But if anyone among you lacks wisdom, let him ask from God, who gives generously to all, and not begrudgingly, and it will be given to him. οὐκ, not (classical usage), RP P1904 F1859=6/12 (Scrivener's dfhjlm) vs. μὴ, not (non-classical usage, common in NT), TR F1859=6/12. Nearly a disparity with RP, R=7:7, the more of a disparity with the weaker manuscripts on the side of RP (hm weak?).

generously: classically, simply, plainly, openly, frankly [LS]. [MG] gives without discrimination, which ↴
James 1:6 Αἰτείτω δὲ ἐν πίστει, μηδὲν διακρινόμενος· ὁ γὰρ διακρινόμενος ἔοικεν κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ. And let him ask in faith, not doubting in any way, for he who doubts is like a wave of the sea driven by the wind and tossed about. ↳ is in agreement with usage in the secular papyri, which have an emphatic whoever. But the word seems to be defined in this verse as the opposite of ὀνειδίζων, reproachingly, begrudgingly. See 2 Cor 9:11 for the noun.
James 1:7 Μὴ γὰρ οἰέσθω ὁ ἄνθρωπος ἐκεῖνος ὅτι λήψεταί τι παρὰ τοῦ κυρίου. For let that man not think that he will receive anything from the Lord.
James 1:8 Ἀνὴρ δίψυχος, ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ. A man in two minds is unstable in all his ways.
James 1:9 Καυχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ· And let a lowly brother boast in his high position, a lowly brother ← the lowly brother. See Gen 22:9.

high position ← height.
James 1:10 ὁ δὲ πλούσιος ἐν τῇ ταπεινώσει αὐτοῦ· ὅτι ὡς ἄνθος χόρτου παρελεύσεται. but a rich one in his low position, because he will pass away like a herbaceous flower. low position ← lowliness.
James 1:11 Ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῷ καύσωνι, καὶ ἐξήρανεν τὸν χόρτον, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν, καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο· οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις αὐτοῦ μαρανθήσεται. For the sun rises with burning heat, and it dries up the vegetation and its flower withers, and the comeliness of its appearance is lost. In this way the rich man will also fade in his pursuits. rises ← rose. Similarly dries up, withers, is lost. We take these to be gnomic aorists.

pursuits ← journeyings (through life).
James 1:12 Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν· ὅτι δόκιμος γενόμενος λήψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο ὁ κύριος τοῖς ἀγαπῶσιν αὐτόν. Blessed is the man who endures a trial, because if he is approved he will receive the crown of life, which the Lord promised to those who love him. if: conditional use of the participle.
James 1:13 Μηδεὶς πειραζόμενος λεγέτω ὅτι Ἀπὸ {RP P1904: - } [TR: τοῦ] θεοῦ πειράζομαι· ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει δὲ αὐτὸς οὐδένα· Let no-one who is being tempted say, “I am being tempted by God.” For God is incapable of being tempted by things that are wrong, and he does not tempt anyone, τοῦ, the (God): absent in RP P1904 F1859=12/12 vs. present in TR F1859=0/12.

tempted ... tempted ... tempted ... tempt: the same Greek word does duty for to test and to tempt, so the context must decide.
James 1:14 ἕκαστος δὲ πειράζεται, ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος. but everyone is tempted when he is drawn away by his own desire and is enticed,
James 1:15 Εἶτα ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν· ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον. then when desire has conceived, it bears sin, and sin, when it has been brought to full maturity, engenders death. engenders: if the verb is from ἀποκυέω, as in James 1:18, one would expect the accentuation to be ἀποκυεῖ. An accentuation divergence from RP P1904 TBS-TR HF NA26, but not [AnLx].
James 1:16 Μὴ πλανᾶσθε, ἀδελφοί μου ἀγαπητοί. Do not go astray, my beloved brothers.
James 1:17 Πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν, καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων, παρ' ᾧ οὐκ ἔνι παραλλαγή, ἢ τροπῆς ἀποσκίασμα. Every good act of giving and every perfect gift is from above and comes down from the father of lights, with whom there is no variation or shadow of change.
James 1:18 Βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων. Having willed it, he brought us forth by the word of truth, so that we should be a kind of firstfruit of his creatures.
James 1:19 Ὥστε, ἀδελφοί μου ἀγαπητοί, ἔστω πᾶς ἄνθρωπος ταχὺς εἰς τὸ ἀκοῦσαι, βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν· So, my beloved brothers, let every man be quick to hear, slow to speak, slow to anger, to anger ← into anger. Preposition + noun, unlike the preceding infinitives.
James 1:20 ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐ κατεργάζεται. for man's anger does not accomplish God's righteousness.
James 1:21 Διὸ ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας, ἐν πρᾳΰτητι δέξασθε τὸν ἔμφυτον λόγον, τὸν δυνάμενον σῶσαι τὰς ψυχὰς ὑμῶν. On account of which, set aside all sordidness and remains of wickedness, and accept with meekness the implanted word which is able to save your lives. Punctuation: P1904 does not have any commas in this verse, so it allows for associating with meekness with set aside ... .

set aside: imperatival use of the participle.

remains ← surplus.

lives ← souls.
James 1:22 Γίνεσθε δὲ ποιηταὶ λόγου, καὶ μὴ μόνον ἀκροαταί, παραλογιζόμενοι ἑαυτούς. And become doers of the word and not just hearers, deluding yourselves.
James 1:23 Ὅτι εἴ τις ἀκροατὴς λόγου ἐστὶν καὶ οὐ ποιητής, οὗτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ· For if a person is a hearer of the word but not a doer, he is like a man who takes note in a mirror of the face he is endowed with, he ← this (man).

the face he is endowed with ← the face of his genesis (origin, lineage).
James 1:24 κατενόησεν γὰρ ἑαυτὸν καὶ ἀπελήλυθεν, καὶ εὐθέως ἐπελάθετο ὁποῖος ἦν. for he takes note of himself and goes off, and immediately forgets what kind of a person he is. takes ... goes off ... forgets ... is: aorist ... perfect ... aorist ... imperfect (gnomic past tenses in Greek).
James 1:25 Ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας καὶ παραμείνας, οὗτος οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου, οὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται. But he who surveys the completed law of freedom, and who stands his ground, such a person is not a forgetful hearer, but a doer of work; blessed he will be when he does it. surveys ... stands ... is: gnomic aorists, as in the previous verse; “surveys” ← stooped to look into; “is” ← having become. See Matt 23:20.

such a person ← this (man).

forgetful hearer ← hearer of forgetfulness, a Hebraic genitive.

he (second occurrence in verse)this (man).
James 1:26 Εἴ τις δοκεῖ θρῆσκος εἶναι ἐν ὑμῖν, μὴ χαλιναγωγῶν γλῶσσαν αὐτοῦ, {RP: ἀλλὰ} [P1904 TR: ἀλλ'] ἀπατῶν καρδίαν αὐτοῦ, τούτου μάταιος ἡ θρησκεία. If any man among you considers himself to be religious but cannot bridle his tongue, and he deceives his heart, his religious observance is in vain. ἀλλὰ, but (unapocopated), RP F1859=8/12 vs. ἀλλ', but (apocopated), P1904 TR F1859=4/12 (Scrivener's achm). We translate and, as the adversativity has already been introduced.

cannot bridle ← not bridling. Participles can express flexible modalities such as this.

his ← of this (man).
James 1:27 Θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ {RP: - } [P1904 TR: τῷ] θεῷ καὶ πατρὶ αὕτη ἐστίν, ἐπισκέπτεσθαι ὀρφανοὺς καὶ χήρας ἐν τῇ θλίψει αὐτῶν, ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου. Pure and undefiled religious observance with God and the father is this: to look after orphans and widows in their affliction; to keep oneself untainted by the world. τῷ, the (God): absent in RP F1859=11/13 vs. present in P1904 TR F1859=2/13 (Scrivener's ae).

God and the father: or (the) God and father, but the Greek is distinct from James 3:9.

look after ← watch over, visit, but in the context of helping, as a Hebraism; compare Ruth 1:6.

by ← from.
James 2:1 Ἀδελφοί μου, μὴ ἐν προσωποληψίαις ἔχετε τὴν πίστιν τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ τῆς δόξης. My brothers, do not hold the faith of our Lord Jesus Christ of glory with partiality. Lord Jesus Christ of glory: or, by a Hebraic genitive, glorious Lord Jesus Christ.
James 2:2 Ἐὰν γὰρ εἰσέλθῃ εἰς τὴν συναγωγὴν ὑμῶν ἀνὴρ χρυσοδακτύλιος ἐν ἐσθῆτι λαμπρᾷ, εἰσέλθῃ δὲ καὶ πτωχὸς ἐν ῥυπαρᾷ ἐσθῆτι, For if a man with golden rings on his fingers in magnificent clothing goes into your synagogue, and a poor man in filthy clothes also goes in,
James 2:3 καὶ ἐπιβλέψητε ἐπὶ τὸν φοροῦντα τὴν ἐσθῆτα τὴν λαμπράν, καὶ εἴπητε αὐτῷ, Σὺ κάθου ὧδε καλῶς, καὶ τῷ πτωχῷ εἴπητε, Σὺ στῆθι ἐκεῖ, ἤ, Κάθου ὧδε ὑπὸ τὸ ὑποπόδιόν μου· and you look favourably on the one wearing magnificent clothing, and you say to him, “You sit here in a good place”, and you say to the poor man, “You stand there”, or, “Sit here under my footstool”, in a good place ← well, perhaps comfortably.
James 2:4 καὶ οὐ διεκρίθητε ἐν ἑαυτοῖς, καὶ ἐγένεσθε κριταὶ διαλογισμῶν πονηρῶν; then do you not make a distinction in your minds, and have you not become judges with evil reasonings? do you not make a distinction in your minds ← have you not been partial in yourselves.

with ← of.
James 2:5 Ἀκούσατε, ἀδελφοί μου ἀγαπητοί. Οὐχ ὁ θεὸς ἐξελέξατο τοὺς πτωχοὺς τοῦ κόσμου {RP P1904: - } [TR: τούτου] πλουσίους ἐν πίστει, καὶ κληρονόμους τῆς βασιλείας ἧς ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν; My beloved brothers, listen. Has not God chosen the poor of {RP P1904: the} [TR: this] world, rich in faith, and heirs to the kingdom which he promised to those who love him? τούτου, this: absent in RP P1904 F1859=12/12 vs. present in TR F1859=0/12.

to ← of.
James 2:6 Ὑμεῖς δὲ ἠτιμάσατε τὸν πτωχόν. Οὐχ οἱ πλούσιοι καταδυναστεύουσιν ὑμῶν, καὶ αὐτοὶ ἕλκουσιν ὑμᾶς εἰς κριτήρια; But you despised the poor man. Do not the rich exercise power over you, and do they not drag you to the law courts?
James 2:7 Οὐκ αὐτοὶ βλασφημοῦσιν τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφ' ὑμᾶς; Do they not blaspheme the good name which you are called after? Amos 9:12 (‫אֲשֶׁר־נִקְרָא שְׁמִי עֲלֵיהֶם‬).

name which you are called after ← name which (was) called on over you. [MG] interprets as God giving his name to his people. See also Gen 48:16, Deut 28:10, 2 Sam 12:28, Isa 63:19, Jer 14:9, Amos 9:12, Acts 15:17.
James 2:8 Εἰ μέντοι νόμον τελεῖτε βασιλικόν, κατὰ τὴν γραφήν, Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, καλῶς ποιεῖτε· If, however, you keep the royal law according to the scripture, “You shall love your neighbour as yourself”, you do well. Lev 19:18.
James 2:9 εἰ δὲ προσωποληπτεῖτε, ἁμαρτίαν ἐργάζεσθε, ἐλεγχόμενοι ὑπὸ τοῦ νόμου ὡς παραβάται. But if you show partiality, you commit a sin, being convicted under the law as transgressors.
James 2:10 Ὅστις γὰρ ὅλον τὸν νόμον {RP TR: τηρήσει, πταίσει} [P1904: τηρήσῃ, πταίσῃ] δὲ ἐν ἑνί, γέγονεν πάντων ἔνοχος. For whoever keeps the whole law but stumbles at one point becomes culpable of everything. τηρήσει, πταίσει, will keep, (but) will stumble (classical future indicative), RP TR F1859=12/12 vs. τηρήσῃ, πταίσῃ, keeps, stumbles (non-classical subjunctive, as if after ὃς ἄν), P1904 F1859=0/12.

becomes ← has become.
James 2:11 Ὁ γὰρ εἰπών, Μὴ {RP: μοιχεύσεις} [P1904 TR: μοιχεύσῃς], εἶπεν καί, Μὴ {RP: φονεύσεις} [P1904 TR: φονεύσῃς]· εἰ δὲ οὐ μοιχεύσεις, φονεύσεις δέ, γέγονας παραβάτης νόμου. For he who said, “You shall not commit adultery, also said, “You shall not commit murder.” And if you do not commit adultery, but you do commit murder, you become culpable of breaking the law. μοιχεύσεις, (do not) commit adultery (non-classical future indicative), RP F1859=1/12 (Scrivener's k) vs. μοιχεύσῃς, (do not) commit adultery (classical aorist subjunctive), P1904 TR F1859=8/12 vs. other readings, F1859=3/12 (Scrivener's acf). A strong disparity (#1) with RP, R=1:10.

φονεύσεις, (do not) commit murder (non-classical future indicative), RP F1859=1/12 (Scrivener's k) vs. φονεύσῃς, (do not) commit murder (classical aorist subjunctive), P1904 TR F1859=9/12 vs. other readings, F1859=2/12 (Scrivener's ac). A strong disparity (#2) with RP, R=1:11.

Ex 20:13-14, Deut 5:17-18.

become ← have become.
James 2:12 Οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε, ὡς διὰ νόμου ἐλευθερίας μέλλοντες κρίνεσθαι. Speak this way, and act this way, as people who are going to be judged by the law of freedom.
James 2:13 Ἡ γὰρ κρίσις {RP P1904: ἀνέλεος} [TR: ἀνίλεως] τῷ μὴ ποιήσαντι ἔλεος· {RP P1904: - } [TR: καὶ] κατακαυχᾶται {RP: ἔλεον} [P1904 TR: ἔλεος] κρίσεως. For judgment on him who does not show mercy is merciless. {RP P1904: Mercy} [TR: But mercy] overrides judgment. ἀνέλεος, merciless (1), RP P1904 F1859=7/14 (Scrivener's cgjkl*mo) vs. ἀνίλεως, merciless (2), TR F1859=3/14 (Scrivener's ab**d) vs. other readings, F1859=4/14 (Scrivener's b*l**hf).

ἔλεον, mercy (non-classical – unique to this verse? – τὸ ἔλεον -ου), RP F1859=8/12 vs. ἔλεος, mercy (non-classical τὸ ἔλεος -ους, as in the previous occurrence), P1904 TR F1859=4/12 (Scrivener's acgj). The classical form is ὁ ἔλεος -ου.

καὶ, and / but: absent in RP P1904 F1859=12/12 vs. present in TR F1859=0/12.

overrides ← boasts down on, vaunts itself over.
James 2:14 Τί τὸ ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν, ἔργα δὲ μὴ ἔχῃ; Μὴ δύναται ἡ πίστις σῶσαι αὐτόν; My brothers, what is the benefit if someone says he has faith, but he does not have works? Can his faith really save him?
James 2:15 Ἐὰν δὲ ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι ὦσιν τῆς ἐφημέρου τροφῆς, And if a brother or sister is unclothed, and he lacks daily food, is ... he lacks ← are ... they lack. But in the next verse we accept the plural in our English. In Hebrew two disjoined singular nouns may take a plural verb, e.g. Deut 22:4 and Modern Hebrew.
James 2:16 εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν, Ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί τὸ ὄφελος; and one of you says to them, “Go off in peace, warm yourselves and feed yourselves”, but you do not give them provisions for the body, what is the benefit?
James 2:17 Οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔργα ἔχῃ, νεκρά ἐστιν καθ' ἑαυτήν. So is faith too. If it does not have works, it is in itself dead.
James 2:18 Ἀλλ' ἐρεῖ τις, Σὺ πίστιν ἔχεις, κἀγὼ ἔργα ἔχω· δεῖξόν μοι τὴν πίστιν σου {RP P1904 S1550 E1624: ἐκ} [S1894: χωρὶς] τῶν ἔργων σου, κἀγὼ δείξω σοι ἐκ τῶν ἔργων μου τὴν πίστιν μου. But someone will say, “You have faith, and I have works.” Show me your faith {RP P1904 S1550 E1624: by} [S1894: without] your works, and I will show you by my works my faith. ἐκ, out of / by (your works), RP P1904 S1550 E1624 F1859=10/12 vs. χωρὶς, without (your works), S1894 F1859=2/12 (Scrivener's am). AV differs textually.
James 2:19 Σὺ πιστεύεις ὅτι ὁ θεὸς εἷς ἐστίν· καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν, καὶ φρίσσουσιν. You believe that God is one. You do well. But the demons also believe that, yet they shudder.
James 2:20 Θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων νεκρά ἐστιν; Now are you willing to know, O vain man, that faith without works is dead? works ← the works, perhaps suggesting that the works are specific to the faith in some way. But see Gen 22:9.
James 2:21 Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον; Abraham our father – was he not justified by works when he had offered his son Isaac on the altar? when he had offered: because of Abraham's intention, God counted the offering as having taken place. Compare Heb 11:17.
James 2:22 Βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ, καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη; Do you see that faith was at work with his works, and by his works his faith was made complete?
James 2:23 Καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα, Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη. And the scripture was fulfilled which says, “And Abraham believed God, and it was imputed to him as righteousness”, and he was called the friend of God. Gen 15:6, 2 Chr 20:7, Isa 41:8.
James 2:24 Ὁρᾶτε τοίνυν ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος, καὶ οὐκ ἐκ πίστεως μόνον. So then, you see that a man is justified by works and not by faith alone.
James 2:25 Ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους, καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα; And likewise, was not Rahab the prostitute justified by works too, lodging the messengers and sending them away by a different route? lodging ... sending ← having lodged ... having sent. See Matt 23:20.
James 2:26 Ὥσπερ γὰρ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς τῶν ἔργων νεκρά ἐστιν. For as the body without breath is dead, so is faith without works dead. breath: or spirit.
James 3:1 Μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες ὅτι μεῖζον κρίμα ληψόμεθα. My brothers, do not become teachers in large numbers, knowing that as teachers we will receive a more severe judgment. in large numbers ← many.

more severe ← greater.

judgment: AV differs (condemnation).
James 3:2 Πολλὰ γὰρ πταίομεν ἅπαντες. Εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ, δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα. For we all stumble in many respects. If anyone does not stumble in word, he is a perfect man, capable of bridling his whole body too. he ← this.
James 3:3 {RP P1904: Ἴδε} [TR: Ἰδού], τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν πρὸς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν. Look, we place bits in horses' mouths, so that they obey us, and we steer the whole of their body. ἴδε, see, RP P1904 F1859=8/12 vs. ἰδού, behold, TR F1859=1/12 (Scrivener's f) vs. another reading, F1859=2/12 (Scrivener's lm) vs. word absent, F1859=1/12 (Scrivener's o).
James 3:4 Ἰδού, καὶ τὰ πλοῖα, τηλικαῦτα ὄντα, καὶ ὑπὸ σκληρῶν ἀνέμων ἐλαυνόμενα, μετάγεται ὑπὸ ἐλαχίστου πηδαλίου, ὅπου ἂν ἡ ὁρμὴ τοῦ εὐθύνοντος βούληται. And look at how ships too, which are so large, and are driven by strong winds, are steered by a very small rudder, wherever the helmsman's spur of the moment wishes. spur of the momentonset, impulse.
James 3:5 Οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστίν, καὶ μεγαλαυχεῖ. Ἰδού, ὀλίγον πῦρ ἡλίκην ὕλην ἀνάπτει. So also the tongue is a small member, but it boasts greatly. See how great a forest a little fire sets alight!
James 3:6 Καὶ ἡ γλῶσσα πῦρ, ὁ κόσμος τῆς ἀδικίας· οὕτως ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα, καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως, καὶ φλογιζομένη ὑπὸ τῆς γεέννης. And the tongue is a fire, a world of injustice. In this way the tongue is appointed among our members as the one that defiles the whole body and sets the cycle of nature alight, and is itself set alight by Gehenna. a world ← the world. See Gen 22:9.

Gehenna: see Matt 5:22.
James 3:7 Πᾶσα γὰρ φύσις θηρίων τε καὶ πετεινῶν, ἑρπετῶν τε καὶ ἐναλίων, δαμάζεται καὶ δεδάμασται τῇ φύσει τῇ ἀνθρωπίνῃ· For every kind of wild animal and bird, and reptile and marine creature can be tamed and has been tamed by mankind, can be ← is.

mankind ← human nature / kind.
James 3:8 τὴν δὲ γλῶσσαν οὐδεὶς δύναται ἀνθρώπων δαμάσαι· ἀκατάσχετον κακόν, μεστὴ ἰοῦ θανατηφόρου. but no-one among men can tame the tongue. It is uncheckable wickedness, full of deadly venom. among ← of.
James 3:9 Ἐν αὐτῇ εὐλογοῦμεν τὸν θεὸν καὶ πατέρα, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθ' ὁμοίωσιν θεοῦ γεγονότας· With it we bless the God and father, yet with it we curse men who have been made in the likeness of God. yet: adversative use of καί.
James 3:10 ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. Οὐ χρή, ἀδελφοί μου, ταῦτα οὕτως γίνεσθαι. From the same mouth come blessing and cursing. My brothers, these things should not be this way.
James 3:11 Μήτι ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ καὶ τὸ πικρόν; Does a source from the same opening ever gush with fresh and bitter water? ever: expressing the pressure exerted by μήτι for a negative answer to the question.

fresh ← sweet. This is also Hebrew idiom (Ex 15:25).
James 3:12 Μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι, ἢ ἄμπελος σῦκα; Οὕτως οὐδεμία πηγὴ ἁλυκὸν καὶ γλυκὺ ποιῆσαι ὕδωρ. My brothers, can a fig tree possibly produce olives, or a vine figs? In this way no source can produce salt and fresh water. possibly: expressing the pressure exerted by μή for a negative answer to the question.

fresh ← sweet.
James 3:13 Τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν; Δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πρᾳΰτητι σοφίας. Who is wise and understanding among you? Let him show his works by his good behaviour with the meekness of wisdom.
James 3:14 Εἰ δὲ ζῆλον πικρὸν ἔχετε καὶ ἐριθείαν ἐν τῇ καρδίᾳ ὑμῶν, μὴ κατακαυχᾶσθε καὶ ψεύδεσθε κατὰ τῆς ἀληθείας. And if you have bitter jealousy and strife in your heart, do not affront or belie the truth.
James 3:15 Οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη, ἀλλ' ἐπίγειος, ψυχική, δαιμονιώδης. That kind of wisdom does not descend from above, but is earthly, natural, demonic. that ← this.

natural ← of the soul, “soulical”.
James 3:16 Ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα. For where there is jealousy and strife, there there is disorder and every kind of base deed.
James 3:17 Ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος καὶ ἀνυπόκριτος. But wisdom from above is, in the first instance, pure, then peaceful, equitable, reasonable, full of mercy and good fruit, impartial, and unpretentious. fruit ← fruits.

unpretentious ← not hypocritical.
James 3:18 Καρπὸς δὲ τῆς δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην. And the fruit of righteousness is sown in peace by those who make peace.
James 4:1 Πόθεν πόλεμοι καὶ μάχαι ἐν ὑμῖν; Οὐκ ἐντεῦθεν, ἐκ τῶν ἡδονῶν ὑμῶν τῶν στρατευομένων ἐν τοῖς μέλεσιν ὑμῶν; Where do battles and fights among you come from? Is it not from this: from your pleasures that war in your members?
James 4:2 Ἐπιθυμεῖτε, καὶ οὐκ ἔχετε· φονεύετε καὶ ζηλοῦτε, καὶ οὐ δύνασθε ἐπιτυχεῖν· μάχεσθε καὶ πολεμεῖτε, {RP TR: - } [P1904: καὶ] οὐκ ἔχετε {RP P1904: - } [TR: δὲ] διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς· You have desires, but you don't obtain them. You kill and covet, but you cannot attain them. You fight and wage war, {RP: but} [P1904 TR: but] you do not obtain them, because you do not ask. καὶ, and: absent in RP TR F1859=7/14 vs. present in P1904 F1859=7/14 (2 being from a second hand). Nearly a disparity with RP, R=8:8.

δὲ, but: absent in RP P1904 F1859=12/12 vs. present in TR F1859=0/12.

you have desires, but you don't obtain themyou desire, but you do not have. The use of have here ↴
James 4:3 αἰτεῖτε, καὶ οὐ λαμβάνετε, διότι κακῶς αἰτεῖσθε, ἵνα ἐν ταῖς ἡδοναῖς ὑμῶν δαπανήσητε. You ask, but you do not receive, because you ask wrongly – that you may spend it on your pleasures. ↳ differs in Greek and English idiom. In Greek it has the sense of getting hold of, from which obtaining, whereas in English to have a desire is used of the thought but not its fulfilment.
James 4:4 Μοιχοὶ καὶ μοιχαλίδες, οὐκ οἴδατε ὅτι ἡ φιλία τοῦ κόσμου ἔχθρα τοῦ θεοῦ ἐστίν; Ὃς ἂν οὖν βουληθῇ φίλος εἶναι τοῦ κόσμου, ἐχθρὸς τοῦ θεοῦ καθίσταται. You adulterers and adulteresses, do you not know that friendship with the world is hostility to God? So whoever wishes to be a friend of the world sets himself up as an enemy of God. with ← of.

to ← of.
James 4:5 Ἢ δοκεῖτε ὅτι κενῶς ἡ γραφὴ λέγει; Πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκησεν ἐν ἡμῖν. Or do you think that the scripture speaks vacuously? The spirit which dwells in us yearns with proneness to envy. RP punctuates differently to TBS-TR P1904 AV, which read Or do you think that the scripture vacuously says, “...” In any case, as [CB] comments, the general testimony of scripture supports the assertion. See Gen 6:5, Gen 8:21, Jer 17:9, John 2:25.

dwells ← dwelt. A gnomic aorist.
James 4:6 Μείζονα δὲ δίδωσιν χάριν· διὸ λέγει, Ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν. But he gives a greater grace. That is why he says,

“God opposes the arrogant

But gives grace to the lowly.”

Prov 3:34.

that is why ← on account of which.
James 4:7 Ὑποτάγητε οὖν τῷ θεῷ· ἀντίστητε {RP-text: δὲ} [RP-marg P1904 TR: - ] τῷ διαβόλῳ, καὶ φεύξεται ἀφ' ὑμῶν. So be subject to God {RP-text: and} [RP-marg P1904 TR: ; ] oppose the devil, and he will flee from you. δὲ, and / but: present in RP-text F1859=8/12 vs. absent in RP-marg P1904 TR F1859=4/12 (Scrivener's fhjk).
James 4:8 Ἐγγίσατε τῷ θεῷ, καὶ ἐγγιεῖ ὑμῖν· καθαρίσατε χεῖρας, ἁμαρτωλοί, καὶ ἁγνίσατε καρδίας, δίψυχοι. Approach God, and he will approach you. Cleanse your hands, you sinners, and purify your hearts, you who are in two minds.
James 4:9 Ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε· ὁ γέλως ὑμῶν εἰς πένθος μεταστραφήτω, καὶ ἡ χαρὰ εἰς κατήφειαν. Suffer hardship and mourn and weep. Let your laughter be changed into mourning, and your joy to gloom.
James 4:10 Ταπεινώθητε ἐνώπιον τοῦ κυρίου, καὶ ὑψώσει ὑμᾶς. Be humbled before the Lord, and he will exalt you. be humbled: or humble yourselves, grammatically passive, but possibly reflexive in sense.
James 4:11 Μὴ καταλαλεῖτε ἀλλήλων, ἀδελφοί. Ὁ καταλαλῶν ἀδελφοῦ, καὶ κρίνων τὸν ἀδελφὸν αὐτοῦ, καταλαλεῖ νόμου, καὶ κρίνει νόμον· εἰ δὲ νόμον κρίνεις, οὐκ εἶ ποιητὴς νόμου, ἀλλὰ κριτής. Do not speak ill of each other, brothers. He who speaks ill of a brother and judges his brother speaks ill of the law and judges the law. If you judge the law, you are not a doer of the law, but a judge.
James 4:12 Εἷς ἐστὶν ὁ νομοθέτης {RP TR: - } [P1904: καὶ κριτής], ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι· σὺ {RP P1904: δὲ} [TR: - ] τίς εἶ ὃς κρίνεις τὸν ἕτερον; There is one lawgiver {RP TR: - } [P1904: and judge], who is able to save and destroy. {RP P1904: But who} [TR: Who] are you who judge another? καὶ κριτής, and judge: absent in RP TR F1859=5/12 (Scrivener's cdfkl) vs. present in P1904 F1859=7/12 (with a variation in o). A weak disparity with RP, R=6:8.

δὲ, but: present in RP P1904 F1859=7/12 vs. absent in TR F1859=5/12.
James 4:13 Ἄγε νῦν οἱ λέγοντες, Σήμερον {RP P1904 S1550: καὶ} [E1624 S1894: ] αὔριον {RP S1550: πορευσώμεθα} [P1904 E1624 S1894: πορευσόμεθα] εἰς τήνδε τὴν πόλιν, καὶ {RP S1550: ποιήσωμεν} [P1904 E1624 S1894: ποιήσομεν] ἐκεῖ ἐνιαυτὸν ἕνα, καὶ {RP S1550: ἐμπορευσώμεθα} [P1904 E1624 S1894: ἐμπορευσόμεθα], καὶ {RP S1550: κερδήσωμεν} [P1904 E1624 S1894: κερδήσομεν]· Come now, you who say, “Today {RP P1904 S1550: and} [E1624 S1894: or] tomorrow {RP S1550: let us go} [P1904 E1624 S1894: we will go] to this city, and spend one year there and trade and make a profit”, καὶ, and, RP P1904 S1550 F1859=11/12 vs. , or, E1624 S1894 F1859=0/12 vs. word absent, F1859=1/12 (Scrivener's d).

πορευσώμεθα, let us go, RP S1550 F1859=8/13 vs. πορευσόμεθα, we will go, P1904 E1624 S1894 F1859=5/13 (Scrivener's b**cdgl).

ποιήσωμεν, let us spend (time), RP S1550 F1859=10/12 vs. ποιήσομεν, we will spend (time), P1904 E1624 S1894 F1859=2/12 (Scrivener's dl).

ἐμπορευσώμεθα, let us trade, RP S1550 F1859=10/13 vs. ἐμπορευσόμεθα, we will trade, P1904 E1624 S1894 F1859=3/13 (Scrivener's b**el).

κερδήσωμεν, let us make a profit, RP S1550 F1859=10/12 vs. κερδήσομεν, we will make a profit, P1904 E1624 S1894 F1859=2/12 (Scrivener's dl).
James 4:14 οἵτινες οὐκ ἐπίστασθε τὸ τῆς αὔριον. Ποία γὰρ ἡ ζωὴ ὑμῶν; Ἀτμὶς {RP-text P1904: γὰρ ἔσται} [RP-marg TR: γάρ ἐστιν] ἡ πρὸς ὀλίγον φαινομένη, ἔπειτα δὲ {RP P1904: καὶ} [TR: - ] ἀφανιζομένη. you who do not understand what “tomorrow” means. What kind of a life do you have, then? For it {RP-text P1904: will be} [RP-marg TR: is] a vapour which makes an appearance for a short time, but then {RP P1904: in turn} [TR: - ] it vanishes. ἔσται, will be, RP-text P1904 F1859=6/12 (incl. d misspelled) vs. ἐστιν, is, RP-marg TR F1859=6/12. Nearly a disparity with RP-text, R=7:7.

καὶ, also: present in RP P1904 F1859=8/12 vs. absent in TR F1859=4/12 (Scrivener's achl).

{RP: in turn ← also.}
James 4:15 Ἀντὶ τοῦ λέγειν ὑμᾶς, Ἐὰν ὁ κύριος θελήσῃ, καὶ {RP S1550 E1624: ζήσωμεν} [P1904 S1894: ζήσομεν], καὶ {RP S1550: ποιήσωμεν} [P1904 E1624 S1894: ποιήσομεν] τοῦτο ἢ ἐκεῖνο. You say that instead of saying, “If the Lord wills, {RP S1550 E1624: let us live} [P1904 S1894: we will live] and also do this or that.” ζήσωμεν, let us live, RP S1550 E1624 F1859=8/12 vs. ζήσομεν, we will live, P1904 S1894 F1859=4/12 (Scrivener's cdkl). AV differs textually.

ποιήσωμεν, let us do, RP S1550 F1859=8/12 vs. ποιήσομεν, we will do, P1904 E1624 S1894 F1859=4/12 (Scrivener's cdkl).
James 4:16 Νῦν δὲ καυχᾶσθε ἐν ταῖς ἀλαζονείαις ὑμῶν· πᾶσα καύχησις τοιαύτη πονηρά ἐστιν. But at present you boast in your pretensions. Every such boast is wrong.
James 4:17 Εἰδότι οὖν καλὸν ποιεῖν καὶ μὴ ποιοῦντι, ἁμαρτία αὐτῷ ἐστίν. So to him who knows how to do good but does not do it, to him it is a sin.
James 5:1 Ἄγε νῦν οἱ πλούσιοι, κλαύσατε ὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν ταῖς ἐπερχομέναις. Come now, you rich, weep and wail over your hardships which come upon you. wail: imperatival use of the participle.
James 5:2 Ὁ πλοῦτος ὑμῶν σέσηπεν, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν· Your riches have rotted, and your clothes have become moth-eaten.
James 5:3 ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται, καὶ ὁ ἰὸς αὐτῶν εἰς μαρτύριον ὑμῖν ἔσται, καὶ φάγεται τὰς σάρκας ὑμῶν ὡς πῦρ. Ἐθησαυρίσατε ἐν ἐσχάταις ἡμέραις. Your gold and silver have become corroded, and their tarnish will be a testimony to you, and it will consume your flesh as fire does. You treasured this up in the latter days. in the latter days: AV differs (for the last days). [MG] explains as implying already here. Compare James 5:8. James may have written “in the last days”, but the prophetic clock has stopped while the current Gentile ↴
James 5:4 Ἰδού, ὁ μισθὸς τῶν ἐργατῶν τῶν ἀμησάντων τὰς χώρας ὑμῶν, ὁ ἀπεστερημένος ἀφ' ὑμῶν, κράζει· καὶ αἱ βοαὶ τῶν θερισάντων εἰς τὰ ὦτα κυρίου Σαβαὼθ εἰσεληλύθασιν. Look, the wages of the workers who harvested your farms, wages which have been withheld by you, shout out, and the cries of the reapers have come to the ears of the Lord of hosts. ↳ dispensation of the mystery (Eph 3:9) runs. See also Acts 28:28. The prophetic clock is again ticking in Rev 1:3, Rev 22:10.

hosts: or armies, which could be of angels.
James 5:5 Ἐτρυφήσατε ἐπὶ τῆς γῆς καὶ ἐσπαταλήσατε· ἐθρέψατε τὰς καρδίας ὑμῶν ὡς ἐν ἡμέρᾳ σφαγῆς. You have lived extravagantly on the earth and have behaved wantonly; you have fed your hearts as on the day of slaughter.
James 5:6 Κατεδικάσατε, ἐφονεύσατε τὸν δίκαιον· οὐκ ἀντιτάσσεται ὑμῖν. You have condemned, you have murdered the innocent; he does not resist you. the innocent: singular.
James 5:7 Μακροθυμήσατε οὖν, ἀδελφοί, ἕως τῆς παρουσίας τοῦ κυρίου. Ἰδού, ὁ γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς, μακροθυμῶν ἐπ' {RP: αὐτόν} [P1904 TR: αὐτῷ], ἕως {RP P1904: - } [TR: ἂν] λάβῃ ὑετὸν πρώϊμον καὶ ὄψιμον. So be longsuffering, brothers, until the coming of the Lord. Look, the farmer waits for the precious fruit of the land, being longsuffering for it until he receives the early and late rain. αὐτόν, (for) it (1 - accusative), RP F1859=6/12 vs. αὐτῷ, (for) it (2 - dative), P1904 TR F1859=6/12. A weak disparity (#1) with RP, R=6:8.

ἂν (particle indicating contingency, classical usage): absent in RP P1904 F1859=4/12 (Scrivener's djkl) vs. present in TR F1859=8/12. A disparity (#2) with RP, R=5:9.
James 5:8 Μακροθυμήσατε καὶ ὑμεῖς, στηρίξατε τὰς καρδίας ὑμῶν, ὅτι ἡ παρουσία τοῦ κυρίου ἤγγικεν. So you too be longsuffering, make your hearts resolute, because the coming of the Lord has drawn near.
James 5:9 Μὴ στενάζετε κατ' ἀλλήλων, ἀδελφοί, ἵνα μὴ {RP P1904: κριθῆτε} [TR: κατακριθῆτε]· ἰδού, {RP P1904 S1894: } [S1550 E1624: - ] κριτὴς πρὸ τῶν θυρῶν ἕστηκεν. Brothers, do not criticize each other, in order that you should not be {RP P1904: judged} [TR: condemned]. Look, {RP P1904 S1894: the} [S1550 E1624: the] judge is standing at the doors. κριθῆτε, that you may be judged, RP P1904 F1859=12/12 vs. κατακριθῆτε, that you may be condemned, TR F1859=0/12. AV differs textually.

, the (judge): present in RP P1904 S1894 F1859=12/12 vs. absent in S1550 E1624 F1859=0/12.

criticize ← sigh against.
James 5:10 Ὑπόδειγμα λάβετε, {RP P1904: ἀδελφοί μου, τῆς κακοπαθείας} [TR: τῆς κακοπαθείας, ἀδελφοί μου], καὶ τῆς μακροθυμίας, τοὺς προφήτας οἳ ἐλάλησαν τῷ ὀνόματι κυρίου. Take as an example of ill-plight and longsuffering, my brothers, the prophets, who spoke in the name of the Lord. ἀδελφοί μου, τῆς κακοπαθείας, my brothers + of ill-plight, RP P1904 F1859=12/12 (but ach lack μου) vs. τῆς κακοπαθείας, ἀδελφοί μου, of ill-plight + my brothers, TR F1859=0/12.
James 5:11 Ἰδού, μακαρίζομεν τοὺς ὑπομένοντας· τὴν ὑπομονὴν Ἰὼβ ἠκούσατε, καὶ τὸ τέλος κυρίου {RP-text: ἴδετε} [RP-marg P1904 TR: εἴδετε], ὅτι πολύσπλαγχνός ἐστιν {RP: - } [P1904 TR: ὁ κύριος] καὶ οἰκτίρμων. Look, we deem blessed those who endure. You have heard of the patience of Job, and {RP-text: look at} [RP-marg P1904 TR: have seen] the Lord's result: that {RP: he} [P1904 TR: the Lord] is of great pity and is compassionate. ἴδετε, see!, RP-text F1859=3/12 (Scrivener's jkm) vs. εἴδετε, you saw, RP-marg P1904 TR F1859=9/12. A strong disparity with RP-text, R=3:11. AV differs textually.

ὁ κύριος, the Lord: absent in RP F1859=12/12 vs. present in P1904 TR F1859=0/12. A case of collusion between P1904 and TR? AV differs textually, and with a translational difference (condemnation).

result ← end.
James 5:12 Πρὸ πάντων δέ, ἀδελφοί μου, μὴ ὀμνύετε, μήτε τὸν οὐρανόν, μήτε τὴν γῆν, μήτε ἄλλον τινὰ ὅρκον· ἤτω δὲ ὑμῶν τὸ ναί, ναί, καὶ τὸ οὔ, οὔ· ἵνα μὴ {RP P1904 S1550: εἰς ὑπόκρισιν} [E1624 S1894: ὑπὸ κρίσιν] πέσητε. But above all, my brothers, do not swear, either by heaven or by the earth, or any other oath, but let your “yes” be yes and your “no” be no, so that you do not fall {RP P1904 S1550: into hypocrisy} [E1624 S1894: under judgment]. εἰς ὑπόκρισιν, into hypocrisy, RP P1904 S1550 F1859=12/12 (c(tacite); o misspelled) vs. ὑπὸ κρίσιν, under judgment, E1624 S1894 F1859=0/12. AV differs textually.
James 5:13 Κακοπαθεῖ τις ἐν ὑμῖν; Προσευχέσθω. Εὐθυμεῖ τις; Ψαλλέτω. Is anyone among you suffering affliction? Let him pray. Is anyone of good cheer? Let him sing psalms.
James 5:14 Ἀσθενεῖ τις ἐν ὑμῖν; Προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας, καὶ προσευξάσθωσαν ἐπ' αὐτόν, ἀλείψαντες αὐτὸν ἐλαίῳ ἐν τῷ ὀνόματι τοῦ κυρίου· Is anyone among you ill? Let him call for the elders of the church, and let them pray over him, having anointed him with olive oil in the name of the Lord, church: see Matt 16:18.
James 5:15 καὶ ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα, καὶ ἐγερεῖ αὐτὸν ὁ κύριος· κἂν ἁμαρτίας ᾖ πεποιηκώς, ἀφεθήσεται αὐτῷ. and the faithful prayer will save him who is ailing, and the Lord will raise him up, and if he has committed sins, it will be forgiven him. faithful prayer ← vow of faith.

it: singular, so the act (a singular concept) of committing sins (plural).
James 5:16 Ἐξομολογεῖσθε ἀλλήλοις τὰ παραπτώματα, καὶ εὔχεσθε ὑπὲρ ἀλλήλων, ὅπως ἰαθῆτε. Πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη. Confess your transgressions to each other, and pray for each other that you may be healed. The vigorous entreaty of a righteous person is very effective.
James 5:17 Ἠλίας ἄνθρωπος ἦν ὁμοιοπαθὴς ἡμῖν, καὶ προσευχῇ προσηύξατο τοῦ μὴ βρέξαι· καὶ οὐκ ἔβρεξεν ἐπὶ τῆς γῆς ἐνιαυτοὺς τρεῖς καὶ μῆνας ἕξ. Elijah was a man of feelings like ours, and he prayed earnestly for it not to rain, and it did not rain on the land for three years and six months. Elijah ← Elias.

ours ← us. The sense is that he had like feelings.
James 5:18 Καὶ πάλιν προσηύξατο, καὶ ὁ οὐρανὸς ὑετὸν ἔδωκεν, καὶ ἡ γῆ ἐβλάστησεν τὸν καρπὸν αὐτῆς. And he prayed again, and heaven gave rain and the land sprouted its fruit.
James 5:19 Ἀδελφοί, ἐάν τις ἐν ὑμῖν πλανηθῇ ἀπὸ τῆς ἀληθείας, καὶ ἐπιστρέψῃ τις αὐτόν, Brothers, if anyone among you strays from the truth, and someone turns him back,
James 5:20 γινωσκέτω ὅτι ὁ ἐπιστρέψας ἁμαρτωλὸν ἐκ πλάνης ὁδοῦ αὐτοῦ σώσει ψυχὴν ἐκ θανάτου, καὶ καλύψει πλῆθος ἁμαρτιῶν. let him know that he who turns a sinner back from the error of his way will save a soul from death and cover a multitude of sins. soul: i.e. person. The verse refutes the doctrine of immortality of the soul.
1 Pet 1:1 Πέτρος, ἀπόστολος Ἰησοῦ χριστοῦ, ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας, From Peter, an apostle of Jesus Christ, to the elect who are outsiders belonging to the Diaspora of Pontus, Galatia, Cappadocia, Asia and Bithynia, elect: AV places this in the next verse.

outsiders: or emigrants. Compare Heb 11:13.

belonging to ← of.
1 Pet 1:2 κατὰ πρόγνωσιν θεοῦ πατρός, ἐν ἁγιασμῷ πνεύματος, εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος Ἰησοῦ χριστοῦ· χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη. elect according to the foreknowledge of God the father, in sanctification of the spirit, in obedience and sprinkling of the blood of Jesus Christ, grace to you, and may peace be plentiful. in (obedience etc.) ← into, for.

may peace be plentiful ← may peace be made plentiful, reminiscent of Dan 3:31MT (Dan 4:1AV), Dan 6:26MT (Dan 6:25AV).
1 Pet 1:3 Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας {RP P1904 S1550 S1894: ἡμᾶς} [E1624: ὑμᾶς] εἰς ἐλπίδα ζῶσαν δι' ἀναστάσεως Ἰησοῦ χριστοῦ ἐκ νεκρῶν, Blessed be the God and father of our Lord Jesus Christ, who according to his great mercy bore {RP P1904 S1550 S1894: us} [E1624: you] again into a living hope through the resurrection of Jesus Christ from the dead, ἡμᾶς, us, RP P1904 S1550 S1894 F1859=11/11 (incl. c(tacite)) vs. ὑμᾶς, you, E1624 F1859=0/11.
1 Pet 1:4 εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς εἰς {RP P1904 S1894: ὑμᾶς} [S1550 E1624: ἡμᾶς], into an incorruptible and undefiled and unfading inheritance reserved in the heavens for {RP P1904 S1894: you} [S1550 E1624: us], ὑμᾶς, us, RP P1904 S1894 F1859=11/12 vs. ἡμᾶς, you, S1550 E1624 F1859=1/12 (Scrivener's c).
1 Pet 1:5 τοὺς ἐν δυνάμει θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ. who are guarded by the power of God through faith, for a salvation which is ready to be revealed in the latter time.
1 Pet 1:6 Ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι, εἰ δέον ἐστίν, λυπηθέντες ἐν ποικίλοις πειρασμοῖς, And in this inheritance you rejoice, although for a short time now, if it is necessary, you grieve with various trials, And in this inheritancein which. The antecedent of which is inheritance from verse 4 since a masculine or neuter noun is required (or possibly a generalizing concept).

you grieve ← having grieved. See Matt 23:20.
1 Pet 1:7 ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολὺ {RP TR: τιμιώτερον} [P1904: τιμότερον] χρυσίου τοῦ ἀπολλυμένου, διὰ πυρὸς δὲ δοκιμαζομένου, εὑρεθῇ εἰς ἔπαινον καὶ τιμὴν καὶ {RP: εἰς} [P1904 TR: - ] δόξαν ἐν ἀποκαλύψει Ἰησοῦ χριστοῦ· in order that the tested character of your faith might be found to be much more precious than gold which perishes, even if tested by fire, for praise and honour and {RP: for} [P1904 TR: - ] glory at the revelation of Jesus Christ, τιμιώτερον, more precious (classical form), RP TR F1859=6/12 vs. τιμότερον, more precious (classical form when with πολὺ adjoined), P1904 F1859=6/12 (Scrivener's bdjkmo). Nearly a disparity (#1) with RP, R=7:7.

εἰς (preposition denoting apposition): present in RP F1859=3/12 (Scrivener's fgj) vs. absent in P1904 TR F1859=9/12. A strong disparity (#2) with RP, R=3:11.

RP AV associate might be found with for praise and honour. So AV differs punctuationally.

if: conditional use of the participle.
1 Pet 1:8 ὃν οὐκ {RP P1904 S1550 E1624: εἰδότες} [S1894: ἰδόντες] ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες, πιστεύοντες δέ, ἀγαλλιᾶσθε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ, whom, although you {RP P1904 S1550 E1624: do not know} [S1894: have not seen] him, you love, in whom, although you do not see him now, you believe and rejoice with inexpressible and glorious joy, εἰδότες, knowing, RP P1904 S1550 E1624 F1859=10/13 vs. ἰδόντες, having seen, S1894 F1859=2/13 (Scrivener's jo) vs. another reading, F1859=1/13 (Scrivener's b*). AV differs textually.

although: concessive use of the participle.

glorious ← glorified.
1 Pet 1:9 κομιζόμενοι τὸ τέλος τῆς πίστεως ὑμῶν, σωτηρίαν ψυχῶν. as you acquire the goal of your faith, the salvation of your beings, beings ← souls.
1 Pet 1:10 Περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηρεύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες· a salvation about which the prophets – who prophesied about grace destined for you – inquired and investigated,
1 Pet 1:11 ἐρευνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα χριστοῦ, προμαρτυρόμενον τὰ εἰς χριστὸν παθήματα, καὶ τὰς μετὰ ταῦτα δόξας. investigating at what time and under what circumstances the spirit of Christ in them was indicating, as it testified beforehand of the sufferings destined for Christ, and the glories after that. and ← or.

what circumstances ← what kind of time, καιρὸν being translated again because the two Greek interrogatives (τίνα and ποῖον) give rise to relative adjectives in English (what and under what), which are not sufficiently compatible to qualify the same noun.

that ← these (things).
1 Pet 1:12 Οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς, {RP P1904: ὑμῖν} [TR: ἡμῖν] δὲ διηκόνουν αὐτά, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς ἐν πνεύματι ἁγίῳ ἀποσταλέντι ἀπ' οὐρανοῦ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι. And to these prophets it was revealed that they were ministering not to themselves, but to {RP P1904: you} [TR: us], the things which have now been announced to you through those who preached the gospel to you by the holy spirit, which was sent from heaven, things into which angels desire to look. ὑμῖν, to you, RP P1904 F1859=8/12 vs. ἡμῖν, to us, TR F1859=4/12 (Scrivener's bdlo). AV differs textually.

and to these prophetsto whom.

look ← peep.
1 Pet 1:13 Διὸ ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν, νήφοντες, τελείως ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει Ἰησοῦ χριστοῦ· Therefore, gird up the loins of your mind, be sober, and put hope absolutely in the grace which is being brought to you by revelation of Jesus Christ, gird up ... be sober: imperatival use of the participle.

is being brought: perhaps standing for (will be) brought, i.e. at your resurrection.
1 Pet 1:14 ὡς τέκνα ὑπακοῆς, μὴ συσχηματιζόμενοι ταῖς πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν ἐπιθυμίαις, as obedient children, not being conformed to the former desires you had in your ignorance, obedient children ← children of obedience, a Hebraic genitive.
1 Pet 1:15 ἀλλὰ κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον καὶ αὐτοὶ ἅγιοι ἐν πάσῃ ἀναστροφῇ γενήθητε· but just as he who called you is holy, so you yourselves be holy in every aspect of behaviour. be: or become.
1 Pet 1:16 διότι γέγραπται, Ἅγιοι {RP P1904: γίνεσθε} [TR: γένεσθε], ὅτι ἐγὼ ἅγιός εἰμι. For it stands written: Be holy, for I am holy.” γίνεσθε, become (present, so imperfective aspect), RP P1904 F1859=5/13 (Scrivener's b**hjkm) vs. γένεσθε, become (aorist, so perfective aspect), TR F1859=6/13 (Scrivener's b*cfglo) vs. another reading, F1859=2/13 (Scrivener's ad). A weak disparity with RP, R=6:7.

Lev 11:44, Lev 11:45, Lev 19:2.
1 Pet 1:17 Καὶ εἰ πατέρα ἐπικαλεῖσθε τὸν ἀπροσωπολήπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε· And if you call on the father, who judges impartially according to each person's work, then conduct yourselves with fear in the time of your stay here,
1 Pet 1:18 εἰδότες ὅτι οὐ φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ, ἐλυτρώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς πατροπαραδότου, knowing that you were not redeemed by perishable things, silver or gold, from your vain comportment as handed down from the fathers,
1 Pet 1:19 ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου χριστοῦ, but by precious blood as of a lamb without blemish and without spot – of Christ –
1 Pet 1:20 προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου, φανερωθέντος δὲ ἐπ' ἐσχάτων τῶν χρόνων δι' ὑμᾶς, who was appointed beforehand before the overthrow of the world, but in the latter times made manifest on your account, appointed beforehand ← known beforehand.

overthrow: AV differs; see Matt 13:35.

the latter times: see James 5:3.
1 Pet 1:21 τοὺς δι' αὐτοῦ πιστεύοντας εἰς θεόν, τὸν ἐγείραντα αὐτὸν ἐκ νεκρῶν, καὶ δόξαν αὐτῷ δόντα, ὥστε τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι εἰς θεόν. you who through him believe in God, who raised him from the dead and gave him glory, so that your faith and hope should be in God. God, who raised him: see Acts 2:32, John 10:18.
1 Pet 1:22 Τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας διὰ πνεύματος εἰς φιλαδελφίαν ἀνυπόκριτον, ἐκ καθαρᾶς καρδίας ἀλλήλους ἀγαπήσατε ἐκτενῶς· Now that you have purified your inner selves by obedience to the truth through the spirit leading to unfeigned brotherly love, love each other intensely from a pure heart, inner selves ← souls.
1 Pet 1:23 ἀναγεγεννημένοι οὐκ ἐκ σπορᾶς φθαρτῆς, ἀλλὰ ἀφθάρτου, διὰ λόγου ζῶντος θεοῦ καὶ μένοντος εἰς τὸν αἰῶνα. having been begotten again, not from perishable seed, but from imperishable, through the living word of God, which also remains throughout the age. The words could be grammatically regrouped to give the word of the living God, who also remains throughout the age, but the following verses militate against that.
1 Pet 1:24 Διότι, Πᾶσα σὰρξ ὡς χόρτος, καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου. Ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν· For

All flesh is as grass,

And all glory of man is like a herbaceous flower.

The grass dries up,

And its flower withers,

Isa 40:6, Isa 40:7, Isa 40:8.

grass (2x): standing for flowering vegetation, since grass does not have a prominent flower.
1 Pet 1:25 τὸ δὲ ῥῆμα κυρίου μένει εἰς τὸν αἰῶνα. Τοῦτο δέ ἐστιν τὸ ῥῆμα τὸ εὐαγγελισθὲν εἰς ὑμᾶς.

But the word of the Lord

Remains throughout the age.

And this is the word which has been preached to you.
Isa 40:8.
1 Pet 2:1 Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς, So put aside all wickedness and all deceit and hypocrisies and envyings and all slanderings, put aside: imperatival use of the participle.
1 Pet 2:2 ὡς ἀρτιγέννητα βρέφη, τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε {RP TR: - } [P1904: εἰς σωτηρίαν], and, like new-born babies, long for the genuine word-based milk in order that you may increase by means of it {RP TR: - } [P1904: on the road to salvation], εἰς σωτηρίαν, on the road to salvation: absent in RP TR F1859=5/12 (Scrivener's cdfkl) vs. present in P1904 F1859=7/12 (Scrivener's abghjmo). A weak disparity with RP, R=6:8, all the weaker with the weaker manuscripts against the side of RP (hm weak?).
1 Pet 2:3 εἴπερ ἐγεύσασθε ὅτι χρηστὸς ὁ κύριος· assuming you have tasted that the Lord is kindly disposed. Ps 34:9MT (Ps 34:8AV).
1 Pet 2:4 πρὸς ὃν προσερχόμενοι, λίθον ζῶντα, ὑπὸ ἀνθρώπων μὲν ἀποδεδοκιμασμένον, παρὰ δὲ θεῷ ἐκλεκτόν, ἔντιμον, And come to him, a living stone, rejected by men, but with God select and honoured, honoured: AV differs somewhat, precious, which is also possible.
1 Pet 2:5 καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικός, ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους τῷ θεῷ διὰ Ἰησοῦ χριστοῦ. while you yourselves are built up as living stones, as a spiritual house, a holy priesthood, in order to bring spiritual sacrifices acceptable to God through Jesus Christ.
1 Pet 2:6 {RP P1904: Διότι} [TR: Διὸ καὶ] περιέχει ἐν τῇ γραφῇ, Ἰδού, τίθημι ἐν Σιὼν λίθον ἀκρογωνιαῖον, ἐκλεκτόν, ἔντιμον· καὶ ὁ πιστεύων ἐπ' αὐτῷ οὐ μὴ καταισχυνθῇ. {RP P1904: Therefore} [TR: And therefore] it says in the scripture,

“Behold, I place in Zion a cornerstone,

Select and honoured,

And he who believes in him

Will certainly not be put to shame.”

διότι, because, RP P1904 F1859=11/12 vs. διὸ καὶ, and therefore, TR F1859=1/12 (Scrivener's b).

Isa 28:16.

says ← encompasses, comprises.

honoured: AV differs somewhat, precious, which is also possible.
1 Pet 2:7 Ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν· ἀπειθοῦσιν δέ, Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας, So you who believe have the honour, but to those who do not believe, the scripture says,

The stone which the builders rejected

Is what has become the keystone”,

Ps 118:22.

you who believe have the honour: AV differs (unto you ... which believe, he is precious).

is what ← this.

keystone ← head of (the) corner / angle.
1 Pet 2:8 καί, Λίθος προσκόμματος καὶ πέτρα σκανδάλου· οἳ προσκόπτουσιν τῷ λόγῳ ἀπειθοῦντες· εἰς ὃ καὶ ἐτέθησαν. and,

“A stumbling stone and a rock of offence.”

¶ And they stumble at the word in disbelieving, to which they for their part were appointed.
¶ Verse division: in P1904 numbering, 1 Pet 2:8 begins here.

Isa 8:14.

in disbelieving: AV differs (being disobedient), but better taken as balancing those who believe.

for their part ← also.
1 Pet 2:9 Ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· But you are an elect race, a royal priesthood, a holy nation, a people destined to be a special possession, in order that you should proclaim the virtues of him who called you out of darkness into his wondrous light special possession: AV differs somewhat (peculiar people).
1 Pet 2:10 οἵ ποτε οὐ λαός, νῦν δὲ λαὸς θεοῦ· οἱ οὐκ ἠλεημένοι, νῦν δὲ ἐλεηθέντες. – you who were at one time not a people, but are now God's people, who were not shown mercy, but have now been shown mercy. Hos 1:6, Hos 2:1MT (Hos 1:10AV), Hos 2:3MT (Hos 2:1AV). (Lo-) ruhamah means (not) shown mercy.
1 Pet 2:11 Ἀγαπητοί, παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους, {RP TR: ἀπέχεσθαι} [P1904: ἀπέχεσθε] τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς· Beloved, I exhort you as foreigners and outsiders {RP TR: to abstain} [P1904: , abstain] from fleshly desires which are at war with the inner self, ἀπέχεσθαι, to abstain, RP TR F1859=9/14 vs. ἀπέχεσθε, abstain (imperative), P1904 F1859=5/14 (Scrivener's c**fhj*o).

inner self ← soul.
1 Pet 2:12 τὴν ἀναστροφὴν ὑμῶν {RP P1904: ἔχοντες καλὴν ἐν τοῖς ἔθνεσιν} [TR: ἐν τοῖς ἔθνεσιν ἔχοντες καλὴν], ἵνα, ἐν ᾧ καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν, ἐκ τῶν καλῶν ἔργων, ἐποπτεύσαντες, δοξάσωσιν τὸν θεὸν ἐν ἡμέρᾳ ἐπισκοπῆς. keeping your conduct good among the Gentiles, so that in a situation where they slander you as if you were evildoers, they may from observing your good works glorify God on the day of visitation. ἔχοντες καλὴν ἐν τοῖς ἔθνεσιν, keeping good + among the Gentiles, RP P1904 F1859=10/12 vs. ἐν τοῖς ἔθνεσιν ἔχοντες καλὴν, among the Gentiles + keeping good, TR F1859=1/12 (Scrivener's m) vs. another reading, F1859=1/12 (Scrivener's a).

keeping ← having.

observing ← having observed. See Matt 23:20.
1 Pet 2:13 Ὑποτάγητε οὖν πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν κύριον· εἴτε βασιλεῖ, ὡς ὑπερέχοντι· So be subject to every human institution on account of the Lord, whether to a king, having supremacy, institution ← creation.

having supremacy ← as having supremacy. See Luke 2:37 (redundant ὡς).

On the applicability of this verse, see Rom 13:1 and the note there.
1 Pet 2:14 εἴτε ἡγεμόσιν, ὡς δι' αὐτοῦ πεμπομένοις εἰς ἐκδίκησιν {RP: - } [P1904 TR: μὲν] κακοποιῶν, ἔπαινον δὲ ἀγαθοποιῶν. or whether to leaders, who are sent by him for punishment {RP: - } [P1904 TR: - ] of evildoers, but for praise of welldoers, μὲν, on the one hand: absent in RP F1859=5/12 (Scrivener's dgklm) vs. present in P1904 TR F1859=7/12. We leave the word, where present, untranslated. A disparity with RP, R=5:9.

punishment: or vengeance.
1 Pet 2:15 Ὅτι οὕτως ἐστὶν τὸ θέλημα τοῦ θεοῦ, ἀγαθοποιοῦντας φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν· for this is the will of God, that welldoers should muzzle the ignorance of foolish men, this ← thus.
1 Pet 2:16 ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλ' ὡς δοῦλοι θεοῦ. as free men, and not as ones having freedom as a cover for wrongdoing, but as servants of God.
1 Pet 2:17 Πάντας τιμήσατε. Τὴν ἀδελφότητα {RP: ἀγαπήσατε} [P1904 TR: ἀγαπᾶτε]. Τὸν θεὸν φοβεῖσθε. Τὸν βασιλέα τιμᾶτε. Honour everyone. Love the brotherhood. Fear God. Honour the king. ἀγαπήσατε, love! (aorist, so perfective aspect), RP F1859=5/12 (Scrivener's ghklm) vs. ἀγαπᾶτε, love! (present, so imperfective aspect), P1904 TR F1859=7/12. A disparity with RP, R=5:9.
1 Pet 2:18 Οἱ οἰκέται, ὑποτασσόμενοι ἐν παντὶ φόβῳ τοῖς δεσπόταις, οὐ μόνον τοῖς ἀγαθοῖς καὶ ἐπιεικέσιν, ἀλλὰ καὶ τοῖς σκολιοῖς. Household servants, be subject to your masters with all fear, not only to the good and fair ones, but also to the unfair ones. be subject: imperatival use of the participle.
1 Pet 2:19 Τοῦτο γὰρ χάρις, εἰ διὰ συνείδησιν θεοῦ ὑποφέρει τις λύπας, πάσχων ἀδίκως. For this is grace: if anyone bears grievous things, suffering unjustly, on account of a consciousness of God.
1 Pet 2:20 Ποῖον γὰρ κλέος, εἰ ἁμαρτάνοντες καὶ κολαφιζόμενοι ὑπομενεῖτε; Ἀλλ' εἰ ἀγαθοποιοῦντες καὶ πάσχοντες ὑπομενεῖτε, τοῦτο χάρις παρὰ θεῷ. For what kind of credit is it if, when you sin and are knocked about, you endure it? But if when you do good and suffer, you endure, then this is grace in the estimation of God. grace: AV differs somewhat (acceptable).

in the estimation of ← alongside.
1 Pet 2:21 Εἰς τοῦτο γὰρ ἐκλήθητε, ὅτι καὶ χριστὸς ἔπαθεν ὑπὲρ {RP P1904 S1550 S1894: ἡμῶν} [E1624: ὑμῶν], {RP P1904 E1624: ὑμῖν} [S1550 S1894: ἡμῖν] ὑπολιμπάνων ὑπογραμμόν, ἵνα ἐπακολουθήσητε τοῖς ἴχνεσιν αὐτοῦ· For you were called to this end, seeing that Christ also suffered on {RP P1904 S1550 S1894: our} [E1624: your] behalf leaving {RP P1904 E1624: you} [S1550 S1894: us] an example, that you should follow the footsteps of him ἡμῶν, us, RP P1904 S1550 S1894 F1859=7/12 (Scrivener's adfhjlo) vs. ὑμῶν, you, E1624 F1859=5/12 (Scrivener's bcgkm).

ὑμῖν, for you, RP P1904 E1624 F1859=11/12 vs. ἡμῖν, for us, S1550 S1894 F1859=1/12 (Scrivener's d). AV differs textually.
1 Pet 2:22 ὃς ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ·

Who did not commit sin,

Nor was any deceit found in his mouth,

Isa 53:9.
1 Pet 2:23 ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει, παρεδίδου δὲ τῷ κρίνοντι δικαίως· who, when railed at, did not rail back; when suffering, did not make threats, but committed himself to him who judges righteously, An allusion to Isa 53:7.

himself: from the middle voice (for reflexive pronoun).
1 Pet 2:24 ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα, ταῖς ἁμαρτίαις ἀπογενόμενοι, τῇ δικαιοσύνῃ ζήσωμεν· οὗ τῷ μώλωπι αὐτοῦ ἰάθητε. who himself took up our sins in his body on the wood, in order that we, having died to sins, should live to righteousness:

By whose weal you were healed.

Isa 53:5. The verse also alludes to Isa 53:4.

having died: or having been removed, but the contrast is with should live.

weal: or welt, the linear scar or bruise after, e.g., flogging or whipping.
1 Pet 2:25 Ἦτε γὰρ ὡς πρόβατα πλανώμενα· ἀλλ' ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν.

For you were like sheep going astray,

but you have now returned to the shepherd and overseer of your beings.
Isa 53:6.

beings ← souls.
1 Pet 3:1 Ὁμοίως, αἱ γυναῖκες, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα, καὶ εἴ τινες ἀπειθοῦσιν τῷ λόγῳ, διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου {RP P1904: κερδηθήσονται} [TR: κερδηθήσωνται], Likewise, you wives, submit to your own husbands, so that even if some disbelieve the word, they {RP P1904: will} [TR: may] be won over through the conduct of their wives without the word, κερδηθήσονται, will be won over (non-classical future indicative, perhaps removing any contingency), RP P1904 F1859=8/13 vs. κερδηθήσωνται, may be won over (classical aorist subjunctive), TR F1859=5/13 (Scrivener's ab*gjo).

submit: imperatival use of the participle.

disbelieve: AV differs (obey not), also possible.
1 Pet 3:2 ἐποπτεύσαντες τὴν ἐν φόβῳ ἁγνὴν ἀναστροφὴν ὑμῶν. as they observe your reverent conduct in fear. as they observe ← having observed. See Matt 23:20.
1 Pet 3:3 Ὧν ἔστω οὐχ ὁ ἔξωθεν ἐμπλοκῆς τριχῶν, καὶ περιθέσεως χρυσίων, ἢ ἐνδύσεως ἱματίων κόσμος· And let your adorning not be the exterior plaiting of hair and putting on of gold or wearing of garments,
1 Pet 3:4 ἀλλ' ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος, ἐν τῷ ἀφθάρτῳ τοῦ πρᾳέος καὶ ἡσυχίου πνεύματος, ὅ ἐστιν ἐνώπιον τοῦ θεοῦ πολυτελές. but the hidden man of the heart, with the indefectibility of the meek and quiet spirit, which is very valuable in God's sight. which: agreeing with spirit, or generalizing the preceding concepts.
1 Pet 3:5 Οὕτως γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι ἐπὶ {RP: - } [P1904 TR: τὸν] θεὸν ἐκόσμουν ἑαυτάς, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν· For in this way in the past also holy women – who put their hope in God – adorned themselves, being subject to their own husbands, τὸν, the (God): absent in RP F1859=4/12 (Scrivener's bdmo) vs. present in P1904 TR F1859=8/12. A disparity with RP, R=4:10.
1 Pet 3:6 ὡς Σάρρα ὑπήκουσεν τῷ Ἀβραάμ, κύριον αὐτὸν καλοῦσα, ἧς ἐγενήθητε τέκνα, ἀγαθοποιοῦσαι καὶ μὴ φοβούμεναι μηδεμίαν πτόησιν. just as Sarah obeyed Abraham, calling him lord, of whom you are children, and these women were doers of good works and did not fear any intimidation. are ← became.

doers of good works: we refer ἀγαθοποιοῦσαι to the holy women of 1 Pet 3:5; AV differs, referring them to the daughters of Sarah, which is also possible.

intimidation: AV differs somewhat (amazement).
1 Pet 3:7 Οἱ ἄνδρες ὁμοίως, συνοικοῦντες κατὰ γνῶσιν, ὡς ἀσθενεστέρῳ σκεύει τῷ γυναικείῳ ἀπονέμοντες τιμήν, ὡς καὶ συγκληρονόμοι χάριτος ζωῆς, εἰς τὸ μὴ {RP P1904: ἐγκόπτεσθαι} [TR: ἐκκόπτεσθαι] τὰς προσευχὰς ὑμῶν. Husbands likewise, live with them in accordance with your knowledge, bestowing honour on the weaker feminine vessel, since you are also joint heirs to the gracious gift of life, so that your prayers may not be {RP P1904: impeded} [TR: cut off]. ἐγκόπτεσθαι, be impeded, RP P1904 F1859=4/12 (Scrivener's djkl) vs. ἐκκόπτεσθαι, be cut out, cut off, TR F1859=7/12 vs. ἐνκόπτεσθαι, be impeded (misspelled), F1859=1/12 (Scrivener's c). A disparity with RP, R=5:8, or a weak disparity, R=6:8 if the misspelling is counted.

bestowing ← as bestowing. See Luke 2:37 (redundant ὡς).
1 Pet 3:8 Τὸ δὲ τέλος, πάντες ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, φιλόφρονες· Finally, be all of one mind, sympathetic, having brotherly love, compassionate, kindly minded,
1 Pet 3:9 μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ, ἢ λοιδορίαν ἀντὶ λοιδορίας· τοὐναντίον δὲ εὐλογοῦντες, εἰδότες ὅτι εἰς τοῦτο ἐκλήθητε, ἵνα εὐλογίαν κληρονομήσητε. not repaying evil for evil, or abuse for abuse, but rather on the contrary giving blessing, knowing that you were called for this, in order that you may inherit blessing.
1 Pet 3:10 Ὁ γὰρ θέλων ζωὴν ἀγαπᾶν, καὶ ἰδεῖν ἡμέρας ἀγαθάς, παυσάτω τὴν γλῶσσαν αὐτοῦ ἀπὸ κακοῦ, καὶ χείλη αὐτοῦ τοῦ μὴ λαλῆσαι δόλον·

For let him who wishes to love life

And see good days

Restrain his tongue from evil

And his lips from speaking deceit.

Ps 34:13MT, Ps 34:14MT (Ps 34:12AV, Ps 34:13AV).
1 Pet 3:11 ἐκκλινάτω ἀπὸ κακοῦ, καὶ ποιησάτω ἀγαθόν· ζητησάτω εἰρήνην, καὶ διωξάτω αὐτήν.

Let him turn away from evil

And do good.

Let him seek peace

And pursue it.

Ps 34:15MT (Ps 34:14AV).
1 Pet 3:12 Ὅτι {RP P1904: - } [TR: οἱ] ὀφθαλμοὶ κυρίου ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν· πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά. For

{RP P1904: The} [TR: The] eyes of the Lord are fixed on the righteous,

And his ears are directed to their entreaties,

But the face of the Lord is set against

Those who do evil.

οἱ, the (eyes): absent in RP P1904 F1859=10/12 vs. present in TR F1859=2/12 (Scrivener's cj).

Ps 34:16MT, Ps 34:17MT (Ps 34:15AV, Ps 34:16AV).
1 Pet 3:13 Καὶ τίς ὁ κακώσων ὑμᾶς, ἐὰν τοῦ ἀγαθοῦ μιμηταὶ γένησθε; And who will do you harm, if you become imitators of him who is good? who will ← who (is) he (who) will.

him who: AV differs, reading that which, but one normally imitates a person rather than a thing. An exception in 3 John 1:11.
1 Pet 3:14 Ἀλλ' εἰ καὶ πάσχοιτε διὰ δικαιοσύνην, μακάριοι· τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε, μηδὲ ταραχθῆτε· But even if you were to suffer on account of righteousness, you would be blessed. And do not fear their fearsomeness, nor be disturbed. Isa 8:12.

fearsomeness ← fear their fear, i.e. their show of being fearsome. Subjective genitive, relating to causing fear.
1 Pet 3:15 κύριον δὲ τὸν θεὸν ἁγιάσατε ἐν ταῖς καρδίαις ὑμῶν· ἕτοιμοι δὲ ἀεὶ πρὸς ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος, μετὰ πρᾳΰτητος καὶ φόβου· And sanctify the Lord God in your hearts, being always ready to give a defence to everyone who asks you for an account of the hope in you, doing it with meekness and fear, Isa 8:13.
1 Pet 3:16 συνείδησιν ἔχοντες ἀγαθήν, ἵνα, ἐν ᾧ {RP-text P1904: καταλαλοῦσιν} [RP-marg TR: καταλαλῶσιν] ὑμῶν ὡς κακοποιῶν, καταισχυνθῶσιν οἱ ἐπηρεάζοντες ὑμῶν τὴν ἀγαθὴν ἐν χριστῷ ἀναστροφήν. having a clear conscience so that in the matter for which they {RP-text P1904: - } [RP-marg TR: may] vilify you as an evildoer, those who treat you spitefully for your good conduct in Christ might be put to shame. καταλαλοῦσιν, they vilify, RP-text P1904 F1859=4/13 (Scrivener's b**dfh) vs. καταλαλῶσιν, they may vilify (subjunctive, perhaps suggesting “whatever”, perhaps attracted by ἵνα), RP-marg TR F1859=6/13 vs. other readings, F1859=3/13 (Scrivener's acj). A weak disparity with RP-text, R=5:7.
1 Pet 3:17 Κρεῖττον γὰρ ἀγαθοποιοῦντας, εἰ {RP P1904: θέλοι} [TR: θέλει] τὸ θέλημα τοῦ θεοῦ, πάσχειν, ἢ κακοποιοῦντας. For it is better for welldoers to suffer than evildoers, if the will of God {RP P1904: should so wish} [TR: so wishes]. θέλοι, should wish, were to wish (potential condition), RP P1904 F1859=11/12 vs. θέλει, wishes, TR F1859=0/12 vs. word absent, F1859=1/12 (Scrivener's l).
1 Pet 3:18 Ὅτι καὶ χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα {RP: ὑμᾶς} [P1904 TR: ἡμᾶς] προσαγάγῃ τῷ θεῷ, θανατωθεὶς μὲν σαρκί, ζῳοποιηθεὶς δὲ {RP P1904: - } [TR: τῷ] πνεύματι, For Christ also suffered for sins once, the just for the unjust, in order that he might bring {RP: you} [P1904 TR: us] to God, he having been put to death in the flesh but made alive by {RP P1904: the} [TR: the] spirit, ὑμᾶς, you, RP F1859=5/12 (Scrivener's abjmo) vs. ἡμᾶς, us, P1904 TR F1859=7/12. A disparity with RP, R=5:9. AV differs textually.

τῷ, the (spirit): absent in RP P1904 F1859=11/12 vs. present in TR F1859=1/12 (Scrivener's g).

he having been put to death: the grammatical antecedent of he is Christ. AV differs, potentially, as the antecedent could be read as God or us.

by: or in.
1 Pet 3:19 ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν, by which he also went and made proclamations to the spirits in prison, by which: or in which, or while.
1 Pet 3:20 ἀπειθήσασίν ποτε, ὅτε {RP P1904: ἀπεξεδέχετο} [TR: ἅπαξ ἐξεδέχετο] ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε, κατασκευαζομένης κιβωτοῦ, εἰς ἣν ὀλίγαι, τοῦτ' ἔστιν ὀκτὼ ψυχαί, διεσώθησαν δι' ὕδατος· who at one time were disobedient, when the longsuffering of God waited {RP P1904: - } [TR: once] in the days of Noah, while an ark was prepared, in which a few – that is eight people – were saved through water. ἀπεξεδέχετο, waited (the prefixes add intensity), RP P1904 F1859=11/12 vs. ἅπαξ ἐξεδέχετο, waited once, TR F1859=0/12 vs. another reading, F1859=1/12 (Scrivener's m). AV differs textually.

were disobedient: or disbelieved – the warning of the flood was disbelieved.

people ← souls.

through water: the water saved Noah and his family from the progeny of the (fallen) spirits of 1 Pet 3:19, i.e. the Nephilim of Gen 6:4. See also Num 13:33.
1 Pet 3:21 {RP P1904 S1550: } [E1624 S1894: ] {RP P1904: ἀντίτυπον νῦν καὶ ἡμᾶς} [TR: καὶ ἡμᾶς ἀντίτυπον νῦν] σῴζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, δι' ἀναστάσεως Ἰησοῦ χριστοῦ, And {RP P1904 S1550: this as} [E1624 S1894: in this] a counterpart also now saves us, that is, baptism, not the putting away of the filth of the flesh, but the quest for a clear conscience towards God, through the resurrection of Jesus Christ, , which, RP P1904 S1550 F1859=7/12 (Scrivener's acfhjkm) vs. , to which, E1624 S1894 F1859=5/12 (Scrivener's bdglo).

ἀντίτυπον νῦν καὶ ἡμᾶς, a counterpart now + also us, RP P1904 F1859=9/12 (Scrivener's bdfghjklo, though bo read ἡμᾶς) vs. καὶ ἡμᾶς ἀντίτυπον νῦν, also us + a counterpart now, TR F1859=3/12 (Scrivener's acm, though cm read ἡμᾶς).

quest for ← inquiry of. AV differs somewhat (answer of).
1 Pet 3:22 ὅς ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, πορευθεὶς εἰς οὐρανόν, ὑποταγέντων αὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων. who is at the right hand of God, having gone to heaven, while angels and authorities and powers have been made subject to him.
1 Pet 4:1 Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκί, καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε· ὅτι ὁ παθὼν ἐν σαρκί, πέπαυται ἁμαρτίας· So with Christ having suffered on our behalf in the flesh, you arm yourselves too with the same mind, for he who has suffered in the flesh has ceased from sin, in (first occurrence in verse): ← to or for, or perhaps by.
1 Pet 4:2 εἰς τὸ μηκέτι ἀνθρώπων ἐπιθυμίαις, ἀλλὰ θελήματι θεοῦ τὸν ἐπίλοιπον ἐν σαρκὶ βιῶσαι χρόνον. resulting in him living the rest of his time in the flesh no longer in man's desires, but in the will of God. man's ← men's, but not particularly gender-specific.
1 Pet 4:3 Ἀρκετὸς γὰρ {RP-text TR: ἡμῖν} [RP-marg P1904: ὑμῖν] ὁ παρεληλυθὼς χρόνος τοῦ βίου τὸ θέλημα τῶν ἐθνῶν κατεργάσασθαι, πεπορευμένους ἐν ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις, καὶ ἀθεμίτοις {RP TR: εἰδωλολατρείαις} [P1904: εἰδωλολατρίαις]· For the past phase of life is sufficient for {RP-text TR: us} [RP-marg P1904: you] in carrying out the will of the Gentiles, for {RP-text TR: us} [RP-marg P1904: you] to have walked in debaucheries, lusts, drunkenness with wine, orgies, drinking bouts and forbidden idolatries, ἡμῖν, for us, RP-text TR F1859=6/12 vs. ὑμῖν, for you, RP-marg P1904 F1859=5/12 vs. word absent, F1859=1/12 (Scrivener's d). Nearly a disparity (#1) with RP-text, R=7:6.

εἰδωλολατρείαις, (in) idolatries (1), RP TR F1859=2/13 (Scrivener's b*k) vs. εἰδωλολατρίαις, (in) idolatries (2), P1904 F1859=11/13. A strong disparity (#2) with RP, R=3:12.

phase ← time.

forbidden ← not laid down (by law), with ↴
1 Pet 4:4 ἐν ᾧ ξενίζονται, μὴ συντρεχόντων ὑμῶν εἰς τὴν αὐτὴν τῆς ἀσωτίας ἀνάχυσιν, βλασφημοῦντες· at which they are surprised when you don't go along with them to the same burst of excess, while they blaspheme, ↳ the understanding that things like this which are not sanctioned are disallowed. AV differs somewhat (abominable).

go ← run.
1 Pet 4:5 οἳ ἀποδώσουσιν λόγον τῷ ἑτοίμως ἔχοντι κρῖναι ζῶντας καὶ νεκρούς. they who will render an account to him who is ready to judge the living and the dead.
1 Pet 4:6 Εἰς τοῦτο γὰρ καὶ νεκροῖς εὐηγγελίσθη, ἵνα κριθῶσιν μὲν κατὰ ἀνθρώπους σαρκί, ζῶσιν δὲ κατὰ θεὸν πνεύματι. For to this end the gospel was also preached to the dead: that they might be judged according to men in the flesh but live according to God in the spirit.
1 Pet 4:7 Πάντων δὲ τὸ τέλος ἤγγικεν· σωφρονήσατε οὖν καὶ νήψατε εἰς {RP P1904 TR: τὰς} [MISC: - ] προσευχάς· But the end of all things has drawn near. So be sober-minded and abstemious for the benefit of {RP P1904 TR: your} [MISC: - ] prayers. τὰς, the: present in RP P1904 TR F1859=7/13 (Scrivener's ab**fghlm) vs. absent in F1859=6/13 (Scrivener's b*cdjko).
1 Pet 4:8 πρὸ πάντων δὲ τὴν εἰς ἑαυτοὺς ἀγάπην ἐκτενῆ ἔχοντες, ὅτι {RP S1550: - } [P1904 E1624 S1894: ] ἀγάπη καλύψει πλῆθος ἁμαρτιῶν· And above all have intense love towards one another, because love will cover a multitude of sins. , the (love): absent in RP S1550 F1859=6/12 (Scrivener's cdjklo) vs. present in P1904 E1624 S1894 F1859=6/12 (Scrivener's abfghm). A weak disparity with RP, R=7:8.

Prov 10:12.

one another: reflexive pronoun for reciprocal.
1 Pet 4:9 φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμῶν· Be hospitable to each other without murmurings. to each other: the classical reciprocal pronoun. Contrast the next verse.
1 Pet 4:10 ἕκαστος καθὼς ἔλαβεν χάρισμα, εἰς ἑαυτοὺς αὐτὸ διακονοῦντες, ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος θεοῦ· Just as each has received a gracious gift, so serve each other with it, like good stewards of the many-facetted grace of God. serve: imperatival use of the participle.

each other: reflexive pronoun for reciprocal pronoun. Contrast the previous verse.
1 Pet 4:11 εἴ τις λαλεῖ, ὡς λόγια θεοῦ· εἴ τις διακονεῖ, ὡς ἐξ ἰσχύος {RP P1904: ὡς} [TR: ἧς] χορηγεῖ ὁ θεός· ἵνα ἐν πᾶσιν δοξάζηται ὁ θεὸς διὰ Ἰησοῦ χριστοῦ, ᾧ ἐστὶν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. If anyone speaks, let it be as oracles of God. If anyone ministers, let it be as from {RP P1904: strength as} [TR: the strength which] God provides, in order that God should be glorified in all things through Jesus Christ, who has the glory and the power throughout the durations of the ages. Amen. ὡς, as (God provides), RP P1904 F1859=7/13 (Scrivener's b*dfjlmo) vs. ἧς, which (God provides), TR F1859=6/13 (Scrivener's ab**cghk). Nearly a disparity with RP, R=8:7.
1 Pet 4:12 Ἀγαπητοί, μὴ ξενίζεσθε τῇ ἐν ὑμῖν πυρώσει πρὸς πειρασμὸν ὑμῖν γινομένῃ, ὡς ξένου ὑμῖν συμβαίνοντος· Beloved, do not be surprised at the trial by fire in you which takes place to test you, as if something strange is happening to you, trial by fire ← burning.

in you: or among you.
1 Pet 4:13 ἀλλὰ {RP P1904 S1550 S1894: καθὸ} [E1624: καθὼς] κοινωνεῖτε τοῖς τοῦ χριστοῦ παθήμασιν, χαίρετε, ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι. but insofar as you have a share in the sufferings of Christ, rejoice, so that at the revelation of his glory, you in turn may rejoice and be jubilant. καθὸ, insofar as (1), RP P1904 S1550 S1894 F1859=12/12 (incl. c(tacite)) vs. καθὼς, insofar as (2), E1624 F1859=0/12.

in turn ← also.
1 Pet 4:14 Εἰ ὀνειδίζεσθε ἐν ὀνόματι χριστοῦ, μακάριοι· ὅτι τὸ τῆς δόξης {RP TR: - } [P1904: καὶ δυνάμεως] καὶ τὸ τοῦ θεοῦ πνεῦμα ἐφ' ὑμᾶς ἀναπαύεται· κατὰ μὲν αὐτοὺς βλασφημεῖται, κατὰ δὲ ὑμᾶς δοξάζεται. If you are reproached on account of the name of Christ, you are blessed, because the spirit of glory {RP TR: - } [P1904: and power] and of God rests on you. From their perspective he is blasphemed, but from your perspective he is glorified. καὶ δυνάμεως, and power: absent in RP TR F1859=8/12 vs. present in P1904 F1859=4/12 (Scrivener's acgk).
1 Pet 4:15 Μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεύς, ἢ κλέπτης, ἢ κακοποιός, ἢ ὡς ἀλλοτριοεπίσκοπος· But do not let anyone of you suffer as a murderer or thief or evildoer or as a busybody. but ← for.
1 Pet 4:16 εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ μέρει τούτῳ. But if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this respect.
1 Pet 4:17 Ὅτι ὁ καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ θεοῦ· εἰ δὲ πρῶτον ἀφ' ἡμῶν, τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ θεοῦ εὐαγγελίῳ; For it is time for judgment to begin from the house of God; and if first with us, what will be the end of those who disbelieve the gospel of God? with ← from.

disbelieve: AV differs (obey not). Compare 1 Pet 2:8.
1 Pet 4:18 Καὶ εἰ ὁ δίκαιος μόλις σῴζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται; And if the righteous person is scarcely saved, where will the ungodly and sinful person appear?
1 Pet 4:19 Ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ, ὡς πιστῷ κτίστῃ παρατιθέσθωσαν τὰς ψυχὰς {RP P1904: αὐτῶν} [TR: ἑαυτῶν] ἐν ἀγαθοποιΐᾳ. So also let those who suffer according to God's will commit their {RP P1904: - } [TR: own] lives to him in well-doing, as to a faithful creator. αὐτῶν, their, RP P1904 F1859=11/12 vs. ἑαυτῶν, their own, TR F1859=1/12 (Scrivener's m).

lives ← souls.
1 Pet 5:1 Πρεσβυτέρους τοὺς ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος καὶ μάρτυς τῶν τοῦ χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός· I exhort the elders among you, as a fellow elder and witness to the sufferings of Christ, and also as a partaker of the coming glory which will be revealed:
1 Pet 5:2 ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ θεοῦ, ἐπισκοποῦντες μὴ ἀναγκαστῶς, ἀλλ' ἑκουσίως· μηδὲ αἰσχροκερδῶς, ἀλλὰ προθύμως· tend the flock of God among you, overseeing it not under compulsion, but willingly, and not in a way which is shamefully greedy of gain, but wholeheartedly,
1 Pet 5:3 {RP: μηδὲ} [P1904 TR: μηδ'] ὡς κατακυριεύοντες τῶν κλήρων, ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου. and not lording it over those assigned to you, but being models for the flock. μηδὲ, and not (unapocopated), RP F1859=3/12 (Scrivener's ghl) vs. μηδ', and not (apocopated), P1904 TR F1859=9/12. A strong disparity with RP, R=3:11.

those assigned ← the allotments. AV differs somewhat (heritage).

for ← of.
1 Pet 5:4 Καὶ φανερωθέντος τοῦ ἀρχιποίμενος, κομιεῖσθε τὸν ἀμαράντινον τῆς δόξης στέφανον. Then when the chief shepherd appears, you will obtain the unfading crown of glory. appears ← has appeared. See Matt 23:20.
1 Pet 5:5 Ὁμοίως, νεώτεροι, ὑποτάγητε πρεσβυτέροις· πάντες δὲ ἀλλήλοις ὑποτασσόμενοι, τὴν ταπεινοφροσύνην ἐγκομβώσασθε· ὅτι ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν. Similarly you younger ones, be subject to the elders, and, all being subject to each other, gird yourselves with humility, for

God opposes the arrogant

But gives grace to the lowly.

Prov 3:34.
1 Pet 5:6 Ταπεινώθητε οὖν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, ἵνα ὑμᾶς ὑψώσῃ ἐν καιρῷ, So be humbled under the strong hand of God, in order that he might exalt you in due course, be humbled: see James 4:10.
1 Pet 5:7 πᾶσαν τὴν μέριμναν ὑμῶν ἐπιρρίψαντες ἐπ' αὐτόν, ὅτι αὐτῷ μέλει περὶ ὑμῶν. having cast every concern of yours on him, for he cares about you. he cares about you ← it is a care to him about you.
1 Pet 5:8 Νήψατε, γρηγορήσατε· {RP P1904: - } [TR: ὅτι] ὁ ἀντίδικος ὑμῶν διάβολος, ὡς λέων ὠρυόμενος, περιπατεῖ ζητῶν τίνα καταπίῃ· Be sober, keep watch {RP P1904: ; } [TR: , because] your adversary the devil walks around like a roaring lion, seeking anyone he can devour. ὅτι, because: absent in RP P1904 F1859=8/12 vs. present in TR F1859=4/12 (Scrivener's achm).

devour ← swallow updrink down.
1 Pet 5:9 ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι. Resist him, being steadfast in the faith, knowing that the same kinds of sufferings are inflicted on your brotherhood in the world. inflicted ← accomplished.
1 Pet 5:10 Ὁ δὲ θεὸς πάσης χάριτος, ὁ καλέσας {RP P1904: ὑμᾶς} [TR: ἡμᾶς] εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν χριστῷ Ἰησοῦ, ὀλίγον παθόντας αὐτὸς {RP TR: καταρτίσαι} [P1904: καταρτίσει] ὑμᾶς, {RP P1904: στηρίξει} [TR: στηρίξαι], {RP P1904: σθενώσει} [TR: σθενώσαι], {RP P1904: θεμελιώσει} [TR: θεμελιώσαι]. And {RP TR: may} [P1904: - ] the God of all grace – who has called {RP P1904: you} [TR: us] into his age-abiding glory in Christ Jesus, {RP TR: - } [P1904: will,] after you have suffered for a little while – restore you, and {RP P1904: he will} [TR: may he] fortify, strengthen and establish you. ὑμᾶς, you, RP P1904 F1859=9/12 vs. ἡμᾶς, us, TR F1859=3/12 (Scrivener's cgk). AV differs textually.

καταρτίσαι, may he restore, RP TR F1859=11/12 vs. καταρτίσει, he will restore, P1904 F1859=1/12 (Scrivener's d).

στηρίξει, he will fortify, RP P1904 F1859=8/13 vs. στηρίξαι, may he fortify, TR F1859=5/13 (Scrivener's ab**cgh).

σθενώσει, he will strengthen, RP P1904 F1859=8/13 vs. σθενώσαι, may he strengthen, TR F1859=5/13 (Scrivener's ab**cgh).

θεμελιώσει, he will establish, RP P1904 F1859=8/13 vs. θεμελιώσαι, may he establish, TR F1859=5/13 (Scrivener's ab**cgh). AV differs textually.
1 Pet 5:11 Αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. To him be glory and power throughout the durations of the ages. Amen.
1 Pet 5:12 Διὰ Σιλουανοῦ ὑμῖν τοῦ πιστοῦ ἀδελφοῦ, ὡς λογίζομαι, δι' ὀλίγων ἔγραψα, παρακαλῶν καὶ ἐπιμαρτυρῶν ταύτην εἶναι ἀληθῆ χάριν τοῦ θεοῦ εἰς ἣν ἑστήκατε. I have written to you in a few words via Silvanus, the faithful brother, as I consider him, exhorting and testifying that this is the true grace of God in which you stand. to you: or, associating with “faithful brother”, for you.
1 Pet 5:13 Ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτή, καὶ Μάρκος ὁ υἱός μου. The Diaspora in Babylon, jointly elect, greets you, as does Mark my son. Diaspora: in structural balance with the elect Diaspora of 1 Pet 1:1. AV differs, supplying church.

Mark: AV= Marcus.
1 Pet 5:14 Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἀγάπης. Εἰρήνη ὑμῖν πᾶσιν τοῖς ἐν χριστῷ Ἰησοῦ. Ἀμήν. Greet each other with a loving kiss. Peace to all of you who are in Christ Jesus. Amen. loving kiss ← kiss of love, a Hebraic genitive.
2 Pet 1:1 {RP P1904 S1550 E1624: Συμεὼν} [S1894: Σίμων] Πέτρος, δοῦλος καὶ ἀπόστολος Ἰησοῦ χριστοῦ, τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν ἐν δικαιοσύνῃ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος {RP P1904 S1550: - } [E1624 S1894: ἡμῶν] Ἰησοῦ χριστοῦ· From Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained equally precious faith to ours in the righteousness of our God and {RP P1904 S1550: - } [E1624 S1894: our] saviour, Jesus Christ, Συμεὼν, Symeon (but we translate Simon), RP P1904 S1550 E1624 F1859=9/13 vs. Σίμων, Simon, S1894 F1859=4/13 (Scrivener's a*clm).

ἡμῶν, our: absent in RP P1904 S1550 F1859=12/12 (incl. c(tacite)) vs. present in E1624 S1894 F1859=0/12.

of our God and saviour Jesus Christ: no article with saviour in the Greek. See Rom 1:7, showing why we repunctuate; AV differs.
2 Pet 1:2 χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη ἐν ἐπιγνώσει τοῦ θεοῦ, καὶ Ἰησοῦ τοῦ κυρίου ἡμῶν· grace to you, and peace be plentiful in the acknowledgment of God and Jesus our Lord, peace be plentiful: see 1 Pet 1:2.
2 Pet 1:3 ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης, διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς διὰ δόξης καὶ ἀρετῆς· since his divine power has bestowed on us everything pertaining to life and godliness, through acknowledgment of him who called us through glory and virtue, through (second occurrence in verse): perhaps making adverbs, gloriously and virtuously, though translating so would conceal glory and virtue as the most likely antecedent to ὧν in the next verse. The word διά + genitive makes an adverb in Heb 13:22.
2 Pet 1:4 δι' ὧν τὰ {RP P1904: τίμια ἡμῖν καὶ μέγιστα} [TR: μέγιστα ἡμῖν καὶ τίμια] ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς ἐν κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς. qualities through which {RP P1904: precious and very great} [TR: very great and precious] promises have been given to us, in order that through these you might become partakers of divine nature, having fled from the corruption in the world, which is driven by covetousness. τίμια ἡμῖν καὶ μέγιστα, precious + to us + and very great, RP P1904 F1859=9/12 vs. μέγιστα ἡμῖν καὶ τίμια, very great + to us + and precious, TR F1859=0/12 vs. other readings, F1859=3/12 (Scrivener's acm).
2 Pet 1:5 Καὶ αὐτὸ τοῦτο δέ, σπουδὴν πᾶσαν παρεισενέγκαντες, ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν, And for this very reason, while bringing all zeal to bear, supply virtue in your faith, and in your virtue, knowledge, bringing ← having brought. See Matt 23:20.
2 Pet 1:6 ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν, ἐν δὲ τῇ ἐγκρατείᾳ τὴν ὑπομονήν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν, and in your knowledge, self-control, and in your self-control, endurance, and in your endurance, godliness,
2 Pet 1:7 ἐν δὲ τῇ εὐσεβείᾳ τὴν {RP P1904 S1550 S1894: φιλαδελφίαν} [E1624: φλιαδελφίαν], ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην. and in your godliness, brotherly affection, and in your brotherly affection, love. φιλαδελφίαν, brotherly love , RP P1904 S1550 S1894 F1859=12/12 vs. φλιαδελφίαν, brotherly love (misspelled), E1624 F1859=0/12.
2 Pet 1:8 Ταῦτα γὰρ ὑμῖν ὑπάρχοντα καὶ πλεονάζοντα, οὐκ ἀργοὺς οὐδὲ ἀκάρπους καθίστησιν εἰς τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ ἐπίγνωσιν. For if these things belong to you and abound, they establish you as neither inactive nor unfruitful in the acknowledgment of our Lord Jesus Christ. if: conditional use of the participle.
2 Pet 1:9 ᾯ γὰρ μὴ πάρεστιν ταῦτα, τυφλός ἐστιν, μυωπάζων, λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτιῶν. For he who lacks these things is blind, short-sighted, oblivious of the cleansing of his past sins. he who lacks these thingsto whom these (things) are not present.

oblivious ← having received oblivion.
2 Pet 1:10 Διὸ μᾶλλον, ἀδελφοί, σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν ποιεῖσθαι· ταῦτα γὰρ ποιοῦντες οὐ μὴ πταίσητέ ποτε· Therefore, brothers, be eager rather to make your calling and election steadfast. For if you do these things, you will certainly never stumble. if: conditional use of the participle.
2 Pet 1:11 οὕτως γὰρ πλουσίως ἐπιχορηγηθήσεται ὑμῖν ἡ εἴσοδος εἰς τὴν αἰώνιον βασιλείαν τοῦ κυρίου ἡμῶν καὶ σωτῆρος Ἰησοῦ χριστοῦ. For this is how the way into the age-abiding kingdom of our Lord and saviour Jesus Christ will be richly supplied to you. this is howthus.
2 Pet 1:12 Διὸ οὐκ ἀμελήσω {RP P1904: ἀεὶ ὑμᾶς} [TR: ὑμᾶς ἀεὶ] ὑπομιμνῄσκειν περὶ τούτων, καίπερ εἰδότας, καὶ ἐστηριγμένους ἐν τῇ παρούσῃ ἀληθείᾳ. This is why I will not be negligent in always reminding you about these things, although you know them and have been confirmed in the present truth. ἀεὶ ὑμᾶς, always + you, RP P1904 F1859=9/12 vs. ὑμᾶς ἀεὶ, you + always, TR F1859=3/12 (Scrivener's ack).

this is why ← on account of which.
2 Pet 1:13 Δίκαιον δὲ ἡγοῦμαι, ἐφ' ὅσον εἰμὶ ἐν τούτῳ τῷ σκηνώματι, διεγείρειν ὑμᾶς ἐν ὑπομνήσει· And I consider it a righteous matter, as long as I am in this tent, to rouse you in reminding you, tent: i.e. mortal body.
2 Pet 1:14 εἰδὼς ὅτι ταχινή ἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μου, καθὼς καὶ ὁ κύριος ἡμῶν Ἰησοῦς χριστὸς ἐδήλωσέν μοι. knowing that I shall imminently be divesting myself of my tent, as indeed our Lord Jesus Christ has shown me. I shall imminently be divesting myself of my tent ← the disposal of my tent is imminent.
2 Pet 1:15 Σπουδάσω δὲ καὶ ἑκάστοτε ἔχειν ὑμᾶς μετὰ τὴν ἐμὴν ἔξοδον τὴν τούτων μνήμην ποιεῖσθαι. And I will also be eager to always have you making remembrance of these things after my departure. departure ← exodus.
2 Pet 1:16 Οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ δύναμιν καὶ παρουσίαν, ἀλλ' ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος. For we have not made known to you the power and coming of our Lord Jesus Christ by following sophisticated fables, but as having been eye-witnesses of his majesty. by following ← having followed. See Matt 23:20. Gerundial use of the participle.

having been ← having become.

his ← of that (one).
2 Pet 1:17 Λαβὼν γὰρ παρὰ θεοῦ πατρὸς τιμὴν καὶ δόξαν, φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης, Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, εἰς ὃν ἐγὼ εὐδόκησα· For he received honour and glory from God the father when an utterance was delivered to him, such as is from magnificent glory, saying, “This is my beloved son, with whom I am very pleased”, from ← by.

The quote (“This is my beloved son ... ”) is in the gospels at Matt 3:17, Matt 17:5, Mark 9:7, Luke 9:35.
2 Pet 1:18 καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν, σὺν αὐτῷ ὄντες ἐν τῷ ὄρει τῷ ἁγίῳ. and we heard this utterance transmitted from heaven when we were with him on the holy mountain. on ← in, but not as strong as inside.
2 Pet 1:19 Καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, ᾧ καλῶς ποιεῖτε προσέχοντες, ὡς λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ, ἕως οὗ ἡμέρα διαυγάσῃ, καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν· Yet we have the more steadfast prophetic word whereby you do well if you heed it, like a lamp shining in a drab place until the day dawns and the light-bearer rises in your hearts, more steadfast: because the written word is more durable and complete than Peter's recollection of the events, and it remains first-hand information in our day.

if: conditional use of the participle.

light-bearer: AV differs somewhat (day star).
2 Pet 1:20 τοῦτο πρῶτον γινώσκοντες, ὅτι πᾶσα προφητεία γραφῆς ἰδίας ἐπιλύσεως οὐ γίνεται. knowing this first of all, that no prophecy of scripture comes about as a private deed. as a private deed ← of a private releasing, of its own discharge (e.g. of a financial obligation [MM]). Perhaps by issuing itself.
2 Pet 1:21 Οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη ποτὲ προφητεία, ἀλλ' ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν {RP P1904 S1894: - } [S1550 E1624: οἱ] ἅγιοι θεοῦ ἄνθρωποι. For prophecy was never produced by the will of man, but when {RP P1904 S1894: - } [S1550 E1624: the] holy men of God spoke as they were borne along by holy spirit. οἱ, the (holy men): absent in RP P1904 S1894 F1859=11/12 vs. present in S1550 E1624 F1859=1/12 (Scrivener's a).
2 Pet 2:1 Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν. But there were also false prophets among the people, just as there will also be false teachers among you, who will surreptitiously introduce destructive heresies, also denying the master who bought them, bringing swift destruction on themselves. were ← became, came about. This is balanced by the ordinary verb to be in the next clause.

destructive heresies ← heresies of destruction, a Hebraic genitive.

them: we take this as referring to the people, rather than the false prophets.
2 Pet 2:2 Καὶ πολλοὶ ἐξακολουθήσουσιν αὐτῶν ταῖς {RP P1904: ἀσελγείαις} [TR: ἀπωλείαις], δι' οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται. And many will follow their {RP P1904: debaucheries} [TR: destructive ways], on account of whom the way of the truth will be blasphemed. ἀσελγείαις, licentiousnesses, debaucheries, RP P1904 F1859=12/12 vs. ἀπωλείαις, destructivenesses, TR F1859=0/12. AV differs textually.
2 Pet 2:3 Καὶ ἐν πλεονεξίᾳ πλαστοῖς λόγοις ὑμᾶς ἐμπορεύσονται· οἷς τὸ κρίμα ἔκπαλαι οὐκ ἀργεῖ, καὶ ἡ ἀπώλεια αὐτῶν οὐ {RP P1904: νυστάξει} [TR: νυστάζει]. And prompted by greed, they will make merchandise of you with fabricated words – they for whom judgment from long ago does not lie idle, and whose destruction {RP P1904: will} [TR: does] not slumber. νυστάξει, will not slumber, RP P1904 F1859=7/13 (Scrivener's hjklmo) vs. νυστάζει, does not slumber, TR F1859=6/13 (Scrivener's abcdfg). Doubting Scrivener's alphabetic sequences, we read ξ in abcefg(?)hjklmo, and ζ in dp(?).

greed or fraudulence. See 1 Cor 5:10.
2 Pet 2:4 Εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, ἀλλὰ σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν {RP P1904: τηρουμένους} [TR: τετηρημένους]· For if God did not spare angels who sinned but consigned them to Tartarus in chains of underworld gloom under guard, and he delivered them to judgment, τηρουμένους, being guarded / reserved, RP P1904 F1859=12/13 vs. τετηρημένους, having been guarded / reserved, TR F1859=1/13 (Scrivener's b).

if: the apodosis to this clause starts in verse 9. This necessitates retaining a long sentence.

delivered: AV differs somewhat, associating the word with into chains.
2 Pet 2:5 καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, {RP-text P1904: ἀλλὰ} [RP-marg TR: ἀλλ'] ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν, κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας· and he did not spare the old world, but he did preserve Noah in a company of eight, a preacher of righteousness, when he brought a flood onto a world of the ungodly, ἀλλὰ, but (unapocopated), RP-text P1904 F1859=3/13 (Scrivener's gjl) vs. ἀλλ', but (apocopated), RP-marg TR F1859=10/13 (Scrivener's abcdfhkmno). A disparity with RP-text, R=4:11.

Noah in a company of eight ← Noah (as) eighth.

preacher: or herald.
2 Pet 2:6 καὶ πόλεις Σοδόμων καὶ Γομόρρας τεφρώσας καταστροφῇ κατέκρινεν, ὑπόδειγμα μελλόντων ἀσεβεῖν τεθεικώς· and as he reduced the cities of Sodom and Gomorrah to ashes, he condemned them with a downfall, making an example for those who intend to be ungodly, downfall ← overturning, also used classically and in the secular papyri of death.

making ← having set. See Matt 23:20, though here a perfect participle.
2 Pet 2:7 καὶ δίκαιον Λώτ, καταπονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς, ἐρρύσατο· and he delivered righteous Lot who was worn down by the behaviour of those unprincipled individuals in their debauchery, those ← the.
2 Pet 2:8 βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος, ἐγκατοικῶν ἐν αὐτοῖς, ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν· for he who was righteous, dwelling among them, at the sight and sound of them tortured his righteous mind day after day at their lawless deeds – tortured his righteous mind ← tortured a righteous soul, perhaps meaning allowed himself to feel the full affront to his moral sense. The tenor is more active on Lot's part than was tortured.
2 Pet 2:9 οἶδεν κύριος εὐσεβεῖς ἐκ {RP P1904 S1550 E1624: πειρασμοῦ} [S1894: πειρασμῶν] ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν· if so – then the Lord knows how to deliver the godly from {RP P1904 S1550 E1624: temptation} [S1894: temptations], and to guard the unrighteous up to the day of judgment to be punished, πειρασμοῦ, temptation, RP P1904 S1550 E1624 F1859=10/13 vs. πειρασμῶν, temptations, S1894 F1859=3/13 (Scrivener's ahm).

if so: resuming from verse 4.

to be punished ← being punished. Perhaps standing for a classical future participle of purpose. See Matt 20:20.
2 Pet 2:10 μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους, καὶ κυριότητος καταφρονοῦντας. Τολμηταί, αὐθάδεις, δόξας οὐ τρέμουσιν βλασφημοῦντες· and especially those walking after the flesh with depraved desires, also despising lordship. Daring they are, presumptuous, not afraid to blaspheme those in glory, with depraved desires ← in desire of defilement.

those in glory ← glories, glorifications. [MG] interprets as the good angels. Angels good and fallen are a theme in this chapter, the progeny of the fallen ones being ↴
2 Pet 2:11 ὅπου ἄγγελοι, ἰσχύϊ καὶ δυνάμει μείζονες ὄντες, οὐ φέρουσιν κατ' αὐτῶν παρὰ κυρίῳ βλάσφημον κρίσιν. where angels, being greater in strength and power, do not pronounce a defamatory judgment against them before the Lord. ↳ the Nephilim of Num 13:33 and Gen 6:4 (note Noah in 2 Pet 2:5). Compare Jude 1:6.
2 Pet 2:12 Οὗτοι δέ, ὡς ἄλογα ζῷα φυσικὰ {RP P1904 S1550 S1894: γεγενημένα} [E1624: γεγεννημένα] εἰς ἅλωσιν καὶ φθοράν, ἐν οἷς ἀγνοοῦσιν βλασφημοῦντες, ἐν τῇ φθορᾷ αὐτῶν καταφθαρήσονται, But these, like unreasoning animals in the order of nature, {RP P1904 S1550 S1894: born} [E1624: begotten] to capture and to corrupt, who blaspheme against those they do not understand, will be utterly destroyed in their own corruption, γεγενημένα, born, RP P1904 S1550 S1894 F1859=11/13 vs. γεγεννημένα, begotten, E1624 F1859=2/13 (Scrivener's am).

in the order of nature ← natural, implying being bound to the physical universe, in contrast to the angelic realm proper.

to capture and to corrupt ← for capture and corruption. We ↴
2 Pet 2:13 κομιούμενοι μισθὸν ἀδικίας, ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν, σπίλοι καὶ μῶμοι, ἐντρυφῶντες ἐν ταῖς ἀπάταις αὐτῶν συνευωχούμενοι ὑμῖν, who will receive the wages of iniquity in full, since they consider running riot in the daytime a pleasure. They are stains and blemishes, revelling in their deceits as they feast with you, ↳ interpret this as something active; AV differs (to be taken and destroyed), passive.

in full: κομίζομαι can mean to receive in full.

since: causal use of the participle.
2 Pet 2:14 ὀφθαλμοὺς ἔχοντες μεστοὺς μοιχαλίδος καὶ ἀκαταπαύστους ἁμαρτίας, δελεάζοντες ψυχὰς ἀστηρίκτους, καρδίαν γεγυμνασμένην {RP P1904: πλεονεξίας} [TR: πλεονεξίαις] ἔχοντες, κατάρας τέκνα· having eyes full of an adulteress and being unceasing in sin, enticing unstable people, having a heart practised in fraud, cursed children; πλεονεξίας, greed / fraud (accusative of respect, or possibly genitive as with verbs of filling), RP P1904 F1859=9/13 vs. πλεονεξίαις, in greeds, TR F1859=4/13 (Scrivener's abfj).

people ← souls.

fraud: or covetousness, greed. See 1 Cor 5:10.

cursed children ← children of a curse.
2 Pet 2:15 καταλιπόντες {RP P1904: - } [TR: τὴν] εὐθεῖαν ὁδὸν ἐπλανήθησαν, ἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαὰμ τοῦ Βοσόρ, ὃς μισθὸν ἀδικίας ἠγάπησεν, abandoning {RP P1904: the} [TR: the] straight way, they have gone astray, following the way of Balaam the son of Beor, who loved the wages of iniquity, τὴν, the (straight way): absent in RP P1904 F1859=13/13 vs. present in TR F1859=0/13.

Beor: Greek, Bosor, σ transliterating ע.
2 Pet 2:16 ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας· ὑποζύγιον ἄφωνον, ἐν ἀνθρώπου φωνῇ φθεγξάμενον, ἐκώλυσεν τὴν τοῦ προφήτου παραφρονίαν. and who suffered the conviction of his own transgression, when a mute beast of burden, speaking with a human voice, thwarted the deranged intention of the prophet. speaking ← having spoken. See Matt 23:20.

deranged intention ← derangement.
2 Pet 2:17 Οὗτοί εἰσιν πηγαὶ ἄνυδροι, νεφέλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται. These individuals are sources without water, clouds driven by a tempest, for whom the underworld gloom of darkness throughout the age is reserved.
2 Pet 2:18 Ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι, δελεάζουσιν ἐν ἐπιθυμίαις σαρκός, {RP P1904 S1550: - } [E1624 S1894: ἐν] ἀσελγείαις, τοὺς ὄντως ἀποφυγόντας τοὺς ἐν πλάνῃ ἀναστρεφομένους, For they speak bombastically vain words as they entice – with lusts of the flesh {RP P1904 S1550: and} [E1624 S1894: with] debaucheries – those who actually had fled from those who conduct themselves in error. ἐν, in, by, with (debauchery) (strengthening the dative of instrument): absent in RP P1904 S1550 F1859=9/13 (incl. c(tacite)) vs. present in E1624 S1894 F1859=4/13 (Scrivener's adho).

bombastically vain wordsimmoderate (things) of vanity.
2 Pet 2:19 ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ καὶ δεδούλωται. While they promise them freedom, they themselves are servants of corruption. For one is brought into slavery by anyone to whom one yields. is ← has been.

anyone ← this (one).

yields ← has yielded or has been defeated.
2 Pet 2:20 Εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν ἐπιγνώσει τοῦ κυρίου καὶ σωτῆρος Ἰησοῦ χριστοῦ, τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται, γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων. For if having fled the defilements of the world in acknowledgment of the Lord and saviour Jesus Christ, they again become entangled by these things and yield to them, their final state is then worse than their first one. is then ← has become.
2 Pet 2:21 Κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης, ἢ ἐπιγνοῦσιν ἐπιστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς. For it would have been better for them not to have acknowledged the way of righteousness than for them having acknowledged it to turn aside from the holy commandment handed down to them.
2 Pet 2:22 Συμβέβηκεν δὲ αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας, Κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα, καὶ ὗς λουσαμένη εἰς κύλισμα βορβόρου. And the enactment of the true proverb has happened to them: a dog which has returned to its own vomit, and a washed sow to wallowing in the mud. Prov 26:11.
2 Pet 3:1 Ταύτην ἤδη, ἀγαπητοί, δευτέραν ὑμῖν γράφω ἐπιστολήν, ἐν αἷς διεγείρω ὑμῶν ἐν ὑπομνήσει τὴν εἰλικρινῆ διάνοιαν, Beloved, I am writing this second of my epistles to you now, in which I am stirring your honest mind with a reminder, second of my epistles ← second epistle. We introduce a plural here for the sake of the relative pronoun which follows (αἷς).

now ← already.

which: plural, so referring to both epistles.
2 Pet 3:2 μνησθῆναι τῶν προειρημένων ῥημάτων ὑπὸ τῶν ἁγίων προφητῶν, καὶ τῆς τῶν ἀποστόλων {RP P1904: ὑμῶν} [TR: ἡμῶν] ἐντολῆς τοῦ κυρίου καὶ σωτῆρος· to remember the words spoken before by the holy prophets, and {RP P1904: your} [TR: our] apostolic command from the Lord and saviour, ὑμῶν, your, RP P1904 F1859=10/13 vs. ἡμῶν, our, TR F1859=3/13 (Scrivener's ajk). Objective and subjective genitive respectively. AV differs textually.

apostolic ← of the apostles.

from ← of.
2 Pet 3:3 τοῦτο πρῶτον γινώσκοντες, ὅτι ἐλεύσονται ἐπ' {RP TR: ἐσχάτου} [P1904: ἐσχάτων] τῶν ἡμερῶν ἐμπαῖκται, κατὰ τὰς ἰδίας {RP P1904: ἐπιθυμίας αὐτῶν} [TR: αὐτῶν ἐπιθυμίας] πορευόμενοι, knowing this first of all, that in the latter days scoffers will come walking after their own desires, ἐσχάτου, last (singular), RP TR F1859=8/13 vs. ἐσχάτων, last (plural), P1904 F1859=5/13 (Scrivener's adhkl).

ἐπιθυμίας αὐτῶν, desires + their, RP P1904 F1859=12/14 vs. αὐτῶν ἐπιθυμίας, their + desires, TR F1859=2/14 (Scrivener's am**).
2 Pet 3:4 καὶ λέγοντες, Ποῦ ἐστὶν ἡ ἐπαγγελία τῆς παρουσίας αὐτοῦ; Ἀφ' ἧς γὰρ οἱ πατέρες ἐκοιμήθησαν, πάντα οὕτως διαμένει ἀπ' ἀρχῆς κτίσεως. and saying, “Where is the promise of his coming? For since the fathers fell asleep, everything has been continuing this way from the beginning of creation.”
2 Pet 3:5 Λανθάνει γὰρ αὐτοὺς τοῦτο θέλοντας, ὅτι οὐρανοὶ ἦσαν ἔκπαλαι, καὶ γῆ ἐξ ὕδατος καὶ δι' ὕδατος συνεστῶσα, τῷ τοῦ θεοῦ λόγῳ, For they willingly ignore the fact that the heavens have been in existence from long ago, and land came out of water and through water, and it holds together by the word of God, Punctuation: we, with P1904 have changed the word association slightly by moving the comma. Under RP TBS-TR AV punctuation, we would read and land came out of water, and it holds together through water, by the word of God. So AV differs.
2 Pet 3:6 δι' ὧν ὁ τότε κόσμος ὕδατι κατακλυσθεὶς ἀπώλετο· by which means the world of that time was flooded with water and perished. by which means: the relative pronoun is plural.
2 Pet 3:7 οἱ δὲ νῦν οὐρανοὶ καὶ ἡ γῆ {RP P1904 E1624 S1894: τῷ} [S1550: - ] {RP P1904 S1550: αὐτοῦ} [E1624 S1894: αυτῷ] λόγῳ τεθησαυρισμένοι εἰσίν, πυρὶ τηρούμενοι εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν ἀνθρώπων. But the present heavens and earth, by {RP P1904 S1550: his} [E1624 S1894: the same] word, are kept in store, reserved to fire until the day of judgment and destruction of the ungodly men. τῷ, (definite article, part of the construction for same): present in RP P1904 E1624 S1894 F1859=13/13 vs. absent in S1550 F1859=0/13.

αὐτοῦ, his, RP P1904 F1859=13/14 vs. αυτῷ, the same, TR F1859=1/14 (Scrivener's a*). AV differs textually.
2 Pet 3:8 Ἓν δὲ τοῦτο μὴ λανθανέτω ὑμᾶς, ἀγαπητοί, ὅτι μία ἡμέρα παρὰ κυρίῳ ὡς χίλια ἔτη, καὶ χίλια ἔτη ὡς ἡμέρα μία. Let not one of you fail to notice this one fact, beloved, that one day with the Lord is as a thousand years, and a thousand years are as one day. An allusion to Ps 90:4.
2 Pet 3:9 Οὐ βραδύνει ὁ κύριος τῆς ἐπαγγελίας, ὥς τινες {RP TR: βραδυτῆτα} [P1904: βραδύτητα] ἡγοῦνται· ἀλλὰ μακροθυμεῖ εἰς ἡμᾶς, μὴ βουλόμενός τινας ἀπολέσθαι, ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι. The Lord will not delay with the promise, as some consider delay, but he is longsuffering towards us, not wishing that any should perish, but that all should come to repentance. βραδυτῆτα, slowness, delay, RP TR vs. βραδύτητα, slowness, delay, P1904. Scrivener in F1859 does not give accentuation variations. [LS] agrees with RP. Most (all?) other nouns of this type are recessive – (compare εὐθύτητος Heb 1:8, πρᾳότης Gal 5:23).

will not delay: re-accenting βραδύνει, does not delay, to βραδυνεῖ. An accentuation divergence from RP P1904 TBS-TR.

come to: other meanings of this verb are yield to, make way for, advance to.
2 Pet 3:10 Ἥξει δὲ ἡ ἡμέρα κυρίου ὡς κλέπτης ἐν νυκτί, ἐν ᾗ {RP TR: οἱ} [P1904: - ] οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσονται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα κατακαήσεται. For the day of the Lord will come as a thief in the night, on which {RP TR: the} [P1904: the] heavens will pass away with a loud noise, the elements will burn up and will be dissolved, and the earth and the works in it will be thoroughly burnt up. οἱ, the (heavens): present in RP TR F1859=6/13 (Scrivener's bcfgno) vs. absent in P1904 F1859=7/13 (Scrivener's adhjklm). A weak disparity with RP, R=7:8, all the weaker with the weaker manuscripts against the side of RP (hm weak?).

the day of the Lord: See Rev 1:10.
2 Pet 3:11 Τούτων οὖν πάντων λυομένων, ποταποὺς δεῖ ὑπάρχειν ὑμᾶς ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις, Seeing that all these things are to be dissolved, then, what kind of people should you be in holy conduct and godliness,
2 Pet 3:12 προσδοκῶντας καὶ σπεύδοντας τὴν παρουσίαν τῆς τοῦ θεοῦ ἡμέρας, δι' ἣν οὐρανοὶ πυρούμενοι λυθήσονται, καὶ στοιχεῖα καυσούμενα τήκεται; awaiting and eagerly seeking the coming of the day of God by means of which the heavens will be set on fire and dissolved and the elements will be burnt and melt? which: the antecedent is day (feminine).

dissolved ... burnt: these present tense forms obtain a future time reference from the corresponding main verb.
2 Pet 3:13 Καινοὺς δὲ οὐρανοὺς καὶ γῆν καινὴν κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, ἐν οἷς δικαιοσύνη κατοικεῖ. But we await new heavens and a new earth, according to his promise, places in which righteousness dwells. Isa 65:17, Isa 66:22. See also Rev 21:1.

which: the antecedent is new heavens and a new earth (which we bring out by supplying the word places).
2 Pet 3:14 Διό, ἀγαπητοί, ταῦτα προσδοκῶντες, σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ. Therefore, beloved, while waiting for these things, be zealous to be found without spot and without blemish by him in peace.
2 Pet 3:15 Καὶ τὴν τοῦ κυρίου ἡμῶν μακροθυμίαν σωτηρίαν ἡγεῖσθε, καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος κατὰ τὴν αὐτῷ δοθεῖσαν σοφίαν ἔγραψεν ὑμῖν· And consider our Lord's longsuffering as salvation, as our beloved brother Paul also wrote to you according to the wisdom given to him,
2 Pet 3:16 ὡς καὶ ἐν πάσαις ταῖς ἐπιστολαῖς, λαλῶν ἐν αὐταῖς περὶ τούτων· ἐν οἷς ἔστιν δυσνόητά τινα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιν, ὡς καὶ τὰς λοιπὰς γραφάς, πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν. as indeed in all his epistles, in which he speaks about these matters, matters in which there are some things that are difficult to understand which unlearned and unstable individuals pervert, as they also do with other scriptures, to their own destruction. which: the antecedent is the neuter plural τούτων, so not the feminine epistles. We bring this out by supplying the word matters again.

destruction: or loss. In view of the references to fallen angels, we regard the former meaning, destruction, as more probable here.
2 Pet 3:17 Ὑμεῖς οὖν, ἀγαπητοί, προγινώσκοντες φυλάσσεσθε, ἵνα μή, τῇ τῶν ἀθέσμων πλάνῃ συναπαχθέντες, ἐκπέσητε τοῦ ἰδίου στηριγμοῦ. You, therefore, beloved, knowing these things beforehand, be on your guard that you are not led away likewise by the error of the unprincipled, and you fall away from your own steadfast ground. led away likewise ← jointly led away or, [LS], accommodate oneself to.
2 Pet 3:18 Αὐξάνετε δὲ ἐν χάριτι καὶ γνώσει τοῦ κυρίου ἡμῶν καὶ σωτῆρος Ἰησοῦ χριστοῦ. Αὐτῷ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος. Ἀμήν. But grow in grace and knowledge of our Lord and saviour Jesus Christ. To him be glory both now and throughout the age-abiding day. Amen. age-abiding day ← day of the age.
1 John 1:1 Ὃ ἦν ἀπ' ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ λόγου τῆς ζωῆς. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld and which our hands felt, concerning the word of life
1 John 1:2 Καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν, καὶ μαρτυροῦμεν, καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον, ἥτις ἦν πρὸς τὸν πατέρα, καὶ ἐφανερώθη ἡμῖν. for the life was made manifest, and we have seen and we testify and proclaim the age-abiding life to you which was with the father and was made manifest to us – for: causal use of καί.
1 John 1:3 Ὃ ἑωράκαμεν καὶ ἀκηκόαμεν, ἀπαγγέλλομεν ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ' ἡμῶν· καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ χριστοῦ· that which we have seen and heard we proclaim to you, so that you too may have fellowship with us. Moreover our fellowship is with the father and with his son Jesus Christ.
1 John 1:4 καὶ ταῦτα γράφομεν ὑμῖν, ἵνα ἡ χαρὰ {RP-text P1904 S1550: ἡμῶν} [RP-marg E1624 S1894: ὑμῶν] ᾖ πεπληρωμένη. And we write these things to you in order that {RP-text P1904 S1550: our} [RP-marg E1624 S1894: your] joy may be complete. ἡμῶν, our, RP-text P1904 S1550 F1859=9/13 vs. ὑμῶν, your, RP-marg E1624 S1894 F1859=4/13 (Scrivener's acdj).

complete ← completed, filled.
1 John 1:5 Καὶ {RP: ἔστιν αὕτη} [P1904 TR: αὕτη ἐστιν] {RP S1894: ἀγγελία} [P1904 S1550 E1624: ἐπαγγελία] ἣν ἀκηκόαμεν ἀπ' αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστίν, καὶ σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία. And this is the {RP S1894: message} [P1904 S1550 E1624: promise] which we have heard from him and report back to you, that God is light, and in him is no darkness at all. ἔστιν αὕτη, is + this, RP F1859=9/13 vs. αὕτη ἐστιν, this + is, P1904 TR F1859=4/13 (Scrivener's bdjo).

ἀγγελία, message, RP S1894 F1859=9/13 vs. ἐπαγγελία, promise, P1904 S1550 E1624 F1859=4/13 (Scrivener's abmo).
1 John 1:6 Ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετ' αὐτοῦ, καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα, καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν· If we say that we have fellowship with him but we walk in darkness, we are lying and not reflecting the truth. reflecting ← doing, representing [LS] section A.I.3.
1 John 1:7 ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν, ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετ' ἀλλήλων, καὶ τὸ αἷμα Ἰησοῦ χριστοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας. But if we walk in the light, as he himself is in the light, we have fellowship with each other, and the blood of Jesus Christ his son cleanses us from all sin.
1 John 1:8 Ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν, καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν. If we say that we do not have sin, we deceive ourselves, and the truth is not in us.
1 John 1:9 Ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας, καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας. If we confess our sins, he is faithful and just in forgiving us our sins and in cleansing us from all unrighteousness.
1 John 1:10 Ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτόν, καὶ ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν. If we say that we have not sinned, we make him a liar, and his word is not in us.
1 John 2:1 Τεκνία μου, ταῦτα γράφω ὑμῖν, ἵνα μὴ ἁμάρτητε. Καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα, Ἰησοῦν χριστὸν δίκαιον· My little children, I write these things to you so that you do not sin. But if anyone does sin, we have an advocate with the father, Jesus Christ the righteous. advocate: same as comforter in John 14:16, John 14:26, John 15:26, John 16:7.
1 John 2:2 καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν· οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. And he is a propitiation for our sins, and not only for ours, but also for those of the whole world.
1 John 2:3 Καὶ ἐν τούτῳ γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν, ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν. And by this we know that we have come to know him: if we keep his commandments.
1 John 2:4 Ὁ λέγων, Ἔγνωκα αὐτόν, καὶ τὰς ἐντολὰς αὐτοῦ μὴ τηρῶν, ψεύστης ἐστίν, καὶ ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν· He who says, “I have come to know him”, but who does not keep his commandments, is a liar, and the truth is not in him. him ← this (man).
1 John 2:5 ὃς δ' ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται. Ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ ἐσμέν· But as for whoever keeps his word, truly the love of God is perfected in him. By this means we know that we are in him. is perfected ← has been perfected.

him ← this (man).
1 John 2:6 ὁ λέγων ἐν αὐτῷ μένειν ὀφείλει, καθὼς ἐκεῖνος περιεπάτησεν, καὶ αὐτὸς οὕτως περιπατεῖν. He who says that he remains in him has a debt, as he walked, so to walk himself too. he ← that (man).
1 John 2:7 Ἀδελφοί, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλ' ἐντολὴν παλαιάν, ἣν εἴχετε ἀπ' ἀρχῆς· ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε ἀπ' ἀρχῆς. Brothers, it is not a new commandment which I am writing to you, but an old commandment which you have had from the beginning. The old commandment is the word which you have heard from the beginning. commandment: especially in the next verse, the word seems to mean order of things, as commanded by God. In the papyri, also ordinance [MM].
1 John 2:8 Πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν· ὅτι ἡ σκοτία παράγεται, καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει. There again, I am writing a new commandment to you – that which is true in him and in you – that darkness is passing away and that the true light is already shining.
1 John 2:9 Ὁ λέγων ἐν τῷ φωτὶ εἶναι καὶ τὸν ἀδελφὸν αὐτοῦ μισῶν, ἐν τῇ σκοτίᾳ ἐστὶν ἕως ἄρτι. He who says that he is in the light but hates his brother is still in darkness. still ← up to now.
1 John 2:10 Ὁ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῷ φωτὶ μένει, καὶ σκάνδαλον ἐν αὐτῷ οὐκ ἔστιν. He who loves his brother remains in the light, and there is no offensiveness in him. brother: perhaps in the sense of Jer 31:34. See 1 John 2:20, 1 John 2:27.
1 John 2:11 Ὁ δὲ μισῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῇ σκοτίᾳ ἐστίν, καὶ ἐν τῇ σκοτίᾳ περιπατεῖ, καὶ οὐκ οἶδεν ποῦ ὑπάγει, ὅτι ἡ σκοτία ἐτύφλωσεν τοὺς ὀφθαλμοὺς αὐτοῦ. He who hates his brother is in darkness, and he walks in darkness, and he does not know where he is going, because the darkness has blinded his eyes.
1 John 2:12 Γράφω ὑμῖν, τεκνία, ὅτι ἀφέωνται ὑμῖν αἱ ἁμαρτίαι διὰ τὸ ὄνομα αὐτοῦ. Little children, I am writing to you because your sins have been forgiven for his name's sake.
1 John 2:13 Γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπ' ἀρχῆς. Γράφω ὑμῖν, νεανίσκοι, ὅτι νενικήκατε τὸν πονηρόν. {RP TR: Γράφω} [P1904: Ἔγραψα] ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν πατέρα. Fathers, I am writing to you because you have come to know him who is from the beginning. Young men, I am writing to you because you have overcome the evil one. Children, {RP TR: I am writing} [P1904: I have written] to you because you have come to know the father. γράφω, I write, RP TR F1859=10/13 vs. ἔγραψα, I wrote, P1904 F1859=3/13 (Scrivener's ajo).
1 John 2:14 Ἔγραψα ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπ' ἀρχῆς. Ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε, καὶ ὁ λόγος τοῦ θεοῦ ἐν ὑμῖν μένει, καὶ νενικήκατε τὸν πονηρόν. Fathers, I have written to you because you have come to know him who is from the beginning. Young men, I have written to you because you are strong, and the word of God remains in you, and you have overcome the evil one.
1 John 2:15 Μὴ ἀγαπᾶτε τὸν κόσμον, μηδὲ τὰ ἐν τῷ κόσμῳ. Ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ. Do not love the world or the things that are in the world. If anyone loves the world, the love of the father is not in him,
1 John 2:16 Ὅτι πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκός, καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν, καὶ ἡ ἀλαζονεία τοῦ βίου, οὐκ ἔστιν ἐκ τοῦ πατρός, ἀλλ' ἐκ τοῦ κόσμου ἐστίν. because everything that is in the world – carnal appetite and the longing of the eyes and the pretension of life – is not from the father, but is from the world. carnal appetite and the longing of the eyes ← the desire of the flesh and the desire of the eyes.

from (2x)out of, denoting origin. See 1 John 2:29 for some references to ancestral origin.
1 John 2:17 Καὶ ὁ κόσμος παράγεται, καὶ ἡ ἐπιθυμία αὐτοῦ· ὁ δὲ ποιῶν τὸ θέλημα τοῦ θεοῦ μένει εἰς τὸν αἰῶνα. And the world is passing away, as is desire for it. But he who does the will of God remains throughout the age. desire for it: objective genitive, or, but much less likely, its desire, subjective – the world is personified in John 15:19.
1 John 2:18 Παιδία, ἐσχάτη ὥρα ἐστίν· καὶ καθὼς ἠκούσατε ὅτι ὁ ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν· ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν. Children, it is the last hour, and just as you have heard that the antichrist is coming, so now many antichrists have come – by which we know that it is the last hour.
1 John 2:19 Ἐξ ἡμῶν ἐξῆλθον, ἀλλ' οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενήκεισαν ἂν μεθ' ἡμῶν· ἀλλ' ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶν πάντες ἐξ ἡμῶν. They came out of us, but they did not stem from us, for if they did stem from us, they would have remained with us, but this happened so that they should be made manifest: that not all stem from us. did not stem from ... did stem from ← were (not) out of. See 1 John 2:29.
1 John 2:20 Καὶ ὑμεῖς χρίσμα ἔχετε ἀπὸ τοῦ ἁγίου, καὶ οἴδατε πάντα. But you have an anointing from the holy one, and you know all things. you know all things: reminiscent of Jer 31:33, so connected with the new covenant, which operates on the house of Israel and the house of Judah (Jer 31:31). See also 1 John 2:27.
1 John 2:21 Οὐκ ἔγραψα ὑμῖν, ὅτι οὐκ οἴδατε τὴν ἀλήθειαν, ἀλλ' ὅτι οἴδατε αὐτήν, καὶ ὅτι πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστιν. I have not written to you because you do not know the truth, but because you do know it, and that no lie stems from the truth. stems from ← is out of. See 1 John 2:29.
1 John 2:22 Τίς ἐστιν ὁ ψεύστης, εἰ μὴ ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ χριστός; Οὗτός ἐστιν ὁ ἀντίχριστος, ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν. Who is a liar but he who denies that Jesus is the Christ? This is an antichrist: one who denies the father and the son. a liar ← the liar. See Gen 22:9.

an antichrist ← the antichrist, apparently generalizing a category, as the article and participle do in verses 4, 6, 9, 10 and 11. But see Gen 22:9.
1 John 2:23 Πᾶς ὁ ἀρνούμενος τὸν υἱὸν οὐδὲ τὸν πατέρα ἔχει {RP P1904 S1550 E1624: - } [S1894: · ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει]. No-one who denies the son has the father either. {RP P1904 S1550 E1624: - } [S1894: He who confesses the son also has the father.] ὁ ὁμολογῶν τὸν ὑιὸν καὶ τὸν πατέρα ἔχει, he who confesses the son also has the father: absent in RP P1904 S1550 E1624 F1859=11/14 (Scrivener's b*cdfghklmno) vs. present in S1894 F1859=3/14 (Scrivener's ab**j). AV differs textually, but italicized.
1 John 2:24 Ὑμεῖς οὖν ὃ ἠκούσατε ἀπ' ἀρχῆς, ἐν ὑμῖν μενέτω. Ἐὰν ἐν ὑμῖν μείνῃ ὃ ἀπ' ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῷ υἱῷ καὶ ἐν τῷ πατρὶ μενεῖτε. As for you, therefore, let what you have heard from the beginning remain in you. If that which you have heard from the beginning remains in you, then you will remain in the son and in the father. then: translating καὶ, introducing the apodosis of a conditional sentence, a Hebraism.
1 John 2:25 Καὶ αὕτη ἐστὶν ἡ ἐπαγγελία ἣν αὐτὸς ἐπηγγείλατο ἡμῖν, τὴν ζωὴν τὴν αἰώνιον. And this is the promise which he made to us: age-abiding life.
1 John 2:26 Ταῦτα ἔγραψα ὑμῖν περὶ τῶν πλανώντων ὑμᾶς. I have written these things to you concerning those who mislead you.
1 John 2:27 Καὶ ὑμεῖς, τὸ χρίσμα ὃ ἐλάβετε ἀπ' αὐτοῦ ἐν ὑμῖν μένει, καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς· ἀλλ' ὡς τὸ αὐτὸ χρίσμα διδάσκει ὑμᾶς περὶ πάντων, καὶ ἀληθές ἐστιν, καὶ οὐκ ἔστιν ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μενεῖτε ἐν αὐτῷ. And as for you, the anointing which you received from him remains in you, and you have no need for anyone to teach you, but as the same anointing teaches you about all things, and is true, and is not a lie, so just as it has taught you, you will remain in him. you have no need for anyone to teach you: another reference to the new covenant, Jer 31:34.

in him: or in it.
1 John 2:28 Καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ· ἵνα ὅταν φανερωθῇ, ἔχωμεν παρρησίαν, καὶ μὴ αἰσχυνθῶμεν ἀπ' αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ. And now, little children, remain in him, so that when he is made manifest we may have confidence and not shrink from him in shame at his coming.
1 John 2:29 Ἐὰν εἰδῆτε ὅτι δίκαιός ἐστιν, γινώσκετε ὅτι πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται. If you know that he is righteous, you know that everyone who does what is right has been begotten by him. by ← out of, showing the use of ἐκ, ἐξ for genetic or ancestral origin. The preposition ἐκ is used of genetic and ancestral origin in Matt 1:3, Matt 1:5, Matt 1:6, Matt 1:16, Luke 1:5, Luke 1:27, Luke 2:36, Phil 3:5, 1 John 2:29, and, we suggest, John 8:44. From 1 John 3:8, it would appear that the antichrists of 1 John 2:18-19 stem from the devil, as are those spoken to by Christ in John 8:44. Compare the fallen spirits / angels of 1 Pet 3:20, 2 Pet 2:10, 1 John 4:1, Jude 1:6.
1 John 3:1 Ἴδετε ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ πατήρ, ἵνα τέκνα θεοῦ κληθῶμεν. Διὰ τοῦτο ὁ κόσμος οὐ γινώσκει {RP P1904: ὑμᾶς} [TR: ἡμᾶς], ὅτι οὐκ ἔγνω αὐτόν. See what great love the father has given us in that we should be called children of God. This is why the world does not know {RP P1904: you} [TR: us]: because it did not know him. ὑμᾶς, you, RP P1904 F1859=8/14 (Scrivener's b*fgklmno) vs. ἡμᾶς, us, TR F1859=6/14 (Scrivener's ab**cdhj). AV differs textually.

what great: especially in exclamations, ποταπός carries the notion of greatness. Compare Mark 13:1.

this is why ← on account of this.
1 John 3:2 Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα· οἴδαμεν δὲ ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν. Beloved, we are now children of God, but it has not yet been made apparent what we shall be. But we do know that when he is made manifest, we shall be like him, because we will see him as he is. when ← if, but when also in John 12:32 (when I am lifted up). Apparently John's peculiar idiom.
1 John 3:3 Καὶ πᾶς ὁ ἔχων τὴν ἐλπίδα ταύτην ἐπ' αὐτῷ ἁγνίζει ἑαυτόν, καθὼς ἐκεῖνος ἁγνός ἐστιν. And everyone who puts this hope in him purifies himself, as he (the aforementioned) is pure. puts ← has. This makes it clear that the subsequent pronoun him is not reflexive (see note below).

him: the reference is to God (previous verse), or Christ (as in verse 5, though not named), as we have the definite pronoun, not the reflexive one.

he (the aforementioned)that (man), the former.
1 John 3:4 Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, καὶ τὴν ἀνομίαν ποιεῖ· καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία. Everyone who commits sin also commits lawlessness – indeed sin is lawlessness.
1 John 3:5 Καὶ οἴδατε ὅτι ἐκεῖνος ἐφανερώθη, ἵνα τὰς ἁμαρτίας ἡμῶν ἄρῃ· καὶ ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν. And you know that he was made manifest in order to take away our sins, and there is no sin in him. he ← that (man).
1 John 3:6 Πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει· πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτόν, οὐδὲ ἔγνωκεν αὐτόν. No-one who remains in him sins. No-one who sins has seen him or has come to know him. The apparent contradiction to 1 John 1:8 is resolved if we take the new covenant (see Jer 31:31-34, alluded to in this epistle at 1 John 2:20, 1 John 2:27) as a turning point where sinlessness comes in. Also in 1 Pet 1:8 the believers still do not know him, nor do they see him (yet they have faith), which puts them at odds with ↴
1 John 3:7 Τεκνία, μηδεὶς πλανάτω ὑμᾶς· ὁ ποιῶν τὴν δικαιοσύνην δίκαιός ἐστιν, καθὼς ἐκεῖνος δίκαιός ἐστιν· Little children, let no-one lead you astray. He who does what is right is righteous, as he is righteous. ↳ the present verse. That changes when the new covenant operates on the house of Israel and the house of Judah, which, although described here, is still future.

he ← that (one), the former.
1 John 3:8 ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν, ὅτι ἀπ' ἀρχῆς ὁ διάβολος ἁμαρτάνει. Εἰς τοῦτο ἐφανερώθη ὁ υἱὸς τοῦ θεοῦ, ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου. He who commits sin stems from the devil, because the devil has been sinning from the beginning. The son of God was made manifest for this reason: to undo the works of the devil. stems from ← is out of. See 1 John 2:29.
1 John 3:9 Πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι σπέρμα αὐτοῦ ἐν αὐτῷ μένει· καὶ οὐ δύναται ἁμαρτάνειν, ὅτι ἐκ τοῦ θεοῦ γεγέννηται. No-one who has been begotten by God commits sin, because his seed remains in him. And he cannot sin, because he has been begotten by God. by (2x)out of. See 1 John 2:29.
1 John 3:10 Ἐν τούτῳ φανερά ἐστιν τὰ τέκνα τοῦ θεοῦ καὶ τὰ τέκνα τοῦ διαβόλου· πᾶς ὁ μὴ ποιῶν δικαιοσύνην οὐκ ἔστιν ἐκ τοῦ θεοῦ, καὶ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ. By this criterion the children of God and the children of the devil are manifest: everyone who does not do what is right does not stem from God, including him who does not love his brother. does not stem from ← is not out of. See 1 John 2:29.
1 John 3:11 Ὅτι αὕτη ἐστὶν ἡ ἀγγελία ἣν ἠκούσατε ἀπ' ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους· For this is the message which you have heard from the beginning, that we should love one another,
1 John 3:12 οὐ καθὼς Κάϊν ἐκ τοῦ πονηροῦ ἦν, καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ. Καὶ χάριν τίνος ἔσφαξεν αὐτόν; Ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια. not as Cain, stemming from the wicked one, was, who killed his brother. And for what reason did he kill him? Because his works were evil, but those of his brother were good. The event is described in Gen 4:8.

stemming from ← out of. See 1 John 2:29.

killed ... kill ← slaughtered ... slaughter.
1 John 3:13 Μὴ θαυμάζετε, ἀδελφοί μου, εἰ μισεῖ ὑμᾶς ὁ κόσμος· Do not be astonished, my brothers, if the world hates you.
1 John 3:14 ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς. Ὁ μὴ ἀγαπῶν τὸν ἀδελφόν, μένει ἐν τῷ θανάτῳ. We know that we have passed from death to life, because we love the brothers. He who does not love his brother remains in death.
1 John 3:15 Πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστίν· καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν {RP P1904: ἑαυτῷ} [TR: αὐτῷ] μένουσαν. Everyone who hates his brother is a murderer, and you know that no murderer has age-abiding life remaining in him. ἑαυτῷ, (in) himself, RP P1904 F1859=11/13 vs. αὐτῷ, (in) him, TR F1859=2/13 (Scrivener's cm).
1 John 3:16 Ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην {RP P1904 S1550 E1624: - } [S1894: τοῦ θεοῦ], ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν· καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς τιθέναι. By this we have come to know {RP P1904 S1550 E1624: love} [S1894: the love of God]: in that he laid down his life for our sakes. And we have a debt to lay down our lives for the sake of our brothers. τοῦ θεοῦ, of God: absent in RP P1904 S1550 E1624 F1859=13/13 vs. present in S1894 F1859=0/13. As AV italicizes of God, a challenge to S1894, where the words should be absent.

he ← that (one).

life ... lives ← soul ... souls.

have a debt ← owe.
1 John 3:17 Ὃς δ' ἂν ἔχῃ τὸν βίον τοῦ κόσμου, καὶ θεωρῇ τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα, καὶ κλείσῃ τὰ σπλάγχνα αὐτοῦ ἀπ' αὐτοῦ, πῶς ἡ ἀγάπη τοῦ θεοῦ μένει ἐν αὐτῷ; And as for whoever makes a living in the world and sees his brother in need but shuts off his feelings of compassion for him – how can the love of God remain in him? in the world ← of the world.

for him ← from him.
1 John 3:18 Τεκνία μου, μὴ ἀγαπῶμεν λόγῳ μηδὲ {RP P1904: τῇ} [TR: - ] γλώσσῃ, ἀλλ' {RP P1904: ἐν} [TR: - ] ἔργῳ καὶ ἀληθείᾳ. My little children, let us not love by mere word or by speech, but by deed and truth. τῇ, by (strengthening the dative with speech): present in RP P1904 F1859=11/13 vs. absent in TR F1859=2/13 (Scrivener's dn).

ἐν, in, by (strengthening the dative with deed): present in RP P1904 F1859=8/13 vs. absent in TR F1859=5/13 (Scrivener's cdfjn).

speech ← tongue.
1 John 3:19 Καὶ ἐν τούτῳ γινώσκομεν ὅτι ἐκ τῆς ἀληθείας ἐσμέν, καὶ ἔμπροσθεν αὐτοῦ πείσομεν τὰς καρδίας ἡμῶν, And this is how we know that we stem from the truth, and that we will reassure our hearts in his presence: this is how ← in this.

stem from ← are of. See 1 John 2:29.
1 John 3:20 ὅτι ἐὰν καταγινώσκῃ ἡμῶν ἡ καρδία, ὅτι μείζων ἐστὶν ὁ θεὸς τῆς καρδίας ἡμῶν, καὶ γινώσκει πάντα. by the fact that if our heart condemns us, God is greater than our hearts and knows everything.
1 John 3:21 Ἀγαπητοί, ἐὰν ἡ καρδία ἡμῶν μὴ καταγινώσκῃ ἡμῶν, παρρησίαν ἔχομεν πρὸς τὸν θεόν, Beloved, if our heart does not condemn us, we have confidence in God,
1 John 3:22 καὶ ὃ ἐὰν αἰτῶμεν, λαμβάνομεν παρ' αὐτοῦ, ὅτι τὰς ἐντολὰς αὐτοῦ τηροῦμεν, καὶ τὰ ἀρεστὰ ἐνώπιον αὐτοῦ ποιοῦμεν. and whatever we ask, we receive from him because we keep his commandments and we do things pleasing in his sight.
1 John 3:23 Καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἰησοῦ χριστοῦ, καὶ ἀγαπῶμεν ἀλλήλους, καθὼς ἔδωκεν ἐντολήν {RP P1904: - } [TR: ἡμῖν]. And this is his commandment: that we believe in the name of his son Jesus Christ and love each other as he gave {RP P1904: - } [TR: us] commandment. ἡμῖν, to us: absent in RP P1904 F1859=10/12 vs. present in TR F1859=2/12 (Scrivener's am).
1 John 3:24 Καὶ ὁ τηρῶν τὰς ἐντολὰς αὐτοῦ ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν αὐτῷ. Καὶ ἐν τούτῳ γινώσκομεν ὅτι μένει ἐν ἡμῖν, ἐκ τοῦ πνεύματος οὗ ἡμῖν ἔδωκεν. And he who keeps his commandments remains in him, and the latter remains in the former. And by this we know that he remains in us: by the spirit which he has given us. the latter remains in the former ← he in him.
1 John 4:1 Ἀγαπητοί, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα, εἰ ἐκ τοῦ θεοῦ ἐστίν· ὅτι πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν κόσμον. Beloved, do not believe every spirit, but test the spirits as to whether they are from God, because many false prophets have gone out into the world. from ← out of. See 1 John 2:29. This verse gives a clear connection between those fallen from a spiritual realm and false prophets. 1 John 3:8 refers to those who stem from the devil. The progeny of fallen spirits more generally are known as the Nephilim (Gen 6:4, Num 13:33).
1 John 4:2 Ἐν τούτῳ {RP: γινώσκεται} [P1904 TR: γινώσκετε] τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν· This is how {RP: the spirit of God is known} [P1904 TR: you know the spirit of God]: every spirit which confesses that Jesus Christ has come in the flesh is from God, γινώσκεται, is known, RP F1859=10/12 vs. γινώσκετε, you know, or know!, P1904 TR F1859=2/12 (Scrivener's al). The pronunciation of these two words became the same before or around the tenth century; see the Wikipedia entry on Medieval Greek.

this is how ← in this.

from ← out of. See 1 John 2:29.
1 John 4:3 καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ {RP: - } [P1904 TR: τὸν] Ἰησοῦν χριστὸν ἐν σαρκὶ ἐληλυθότα, ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη. whereas every spirit which does not confess that Jesus Christ has come in the flesh is not from God. And such is the spirit of antichrist which you have heard is coming and is already in the world now. τὸν, the (Jesus Christ): absent in RP F1859=6/12 (Scrivener's bcdghl) vs. present in P1904 TR F1859=6/12 (Scrivener's afjkmo). A weak disparity with RP, R=6:8.

from ← out of. See 1 John 2:29.
1 John 4:4 Ὑμεῖς ἐκ τοῦ θεοῦ ἐστέ, τεκνία, καὶ νενικήκατε αὐτούς· ὅτι μείζων ἐστὶν ὁ ἐν ὑμῖν ἢ ὁ ἐν τῷ κόσμῳ. You, little children, stem from God, and you have overcome them, because he who is in you is greater than he who is in the world. stem from ← are out of. See 1 John 2:29.
1 John 4:5 Αὐτοὶ ἐκ τοῦ κόσμου εἰσίν· διὰ τοῦτο ἐκ τοῦ κόσμου λαλοῦσιν, καὶ ὁ κόσμος αὐτῶν ἀκούει. They are of the world. That is why they speak from the standpoint of the world, and the world heeds them. of ← out of. See 1 John 2:29.

that is why ← on account of this.
1 John 4:6 Ἡμεῖς ἐκ τοῦ θεοῦ ἐσμέν· ὁ γινώσκων τὸν θεόν, ἀκούει ἡμῶν· ὃς οὐκ ἔστιν ἐκ τοῦ θεοῦ, οὐκ ἀκούει ἡμῶν. Ἐκ τούτου γινώσκομεν τὸ πνεῦμα τῆς ἀληθείας καὶ τὸ πνεῦμα τῆς πλάνης. We are of God. He who knows God heeds us. He who is not of God does not heed us. That is how we know the spirit of truth and the spirit of error. of (2x)out of. See 1 John 2:29.

that is how ← out of this.
1 John 4:7 Ἀγαπητοί, ἀγαπῶμεν ἀλλήλους· ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστίν, καὶ πᾶς ὁ ἀγαπῶν ἐκ τοῦ θεοῦ γεγέννηται, καὶ γινώσκει τὸν θεόν. Beloved, we love each other, because the love is from God, and everyone who shows love has been begotten by God and knows God. by ← out of. See 1 John 2:29.
1 John 4:8 Ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν· ὅτι ὁ θεὸς ἀγάπη ἐστίν. He who does not show love has not come to know God, for God is love.
1 John 4:9 Ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ θεὸς εἰς τὸν κόσμον, ἵνα ζήσωμεν δι' αὐτοῦ. This is how the love of God was made manifest among us: in that God has sent his only-begotten son into the world in order that we should live through him. this is how ← in this.

among: or in.
1 John 4:10 Ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήσαμεν τὸν θεόν, ἀλλ' ὅτι αὐτὸς ἠγάπησεν ἡμᾶς, καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. This is how love is evident: not in that we loved God, but that he loved us and sent his son as a propitiation for our sins. this is how ← in this.
1 John 4:11 Ἀγαπητοί, εἰ οὕτως ὁ θεὸς ἠγάπησεν ἡμᾶς, καὶ ἡμεῖς ὀφείλομεν ἀλλήλους ἀγαπᾶν. Beloved, if God loved us like this, we in turn have a debt to love each other. have a debt ← owe.
1 John 4:12 Θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ἡμῖν μένει, καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐστὶν ἐν ἡμῖν. No-one has seen God at any time. If we love each other, God remains in us, and his love has been brought to completion in us.
1 John 4:13 Ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ μένομεν καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ πνεύματος αὐτοῦ δέδωκεν ἡμῖν. This is how we know that we remain in him and he in us: in that he has given us a share of his spirit. this is how ← in this.
1 John 4:14 Καὶ ἡμεῖς τεθεάμεθα καὶ μαρτυροῦμεν ὅτι ὁ πατὴρ ἀπέσταλκεν τὸν υἱὸν σωτῆρα τοῦ κόσμου. And we have seen and testify that the father has sent the son as the saviour of the world.
1 John 4:15 Ὃς ἂν ὁμολογήσῃ ὅτι Ἰησοῦς ἐστὶν ὁ υἱὸς τοῦ θεοῦ, ὁ θεὸς ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν τῷ θεῷ. As for whoever confesses that Jesus is the son of God, God remains in him, and he in God.
1 John 4:16 Καὶ ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην ἣν ἔχει ὁ θεὸς ἐν ἡμῖν. Ὁ θεὸς ἀγάπη ἐστίν, καὶ ὁ μένων ἐν τῇ ἀγάπῃ, ἐν τῷ θεῷ μένει, καὶ ὁ θεὸς ἐν αὐτῷ {RP-text: μένει} [RP-marg P1904 TR: - ]. And we have come to know and have believed the love which God has among us. God is love, and he who remains in love remains in God, and God {RP-text: remains} [RP-marg P1904 TR: - ] in him. μένει, remains: present in RP-text F1859=7/13 (Scrivener's b*fgjklm) vs. absent in RP-marg P1904 TR F1859=6/13 (Scrivener's ab**cdho). A weak disparity with RP-text, R=7:8.

among: or in.
1 John 4:17 Ἐν τούτῳ τετελείωται ἡ ἀγάπη μεθ' ἡμῶν, ἵνα παρρησίαν ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως, ὅτι καθὼς ἐκεῖνός ἐστιν, καὶ ἡμεῖς ἐσμὲν ἐν τῷ κόσμῳ τούτῳ. This is how love has been perfected with us: that we may have confidence on the day of judgment, that as he is, so we are in this world. this is how ← in this.

perfected: or brought to completion. From the cognate adjective we get perfect in the next verse.

he ← that (man).
1 John 4:18 Φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλ' ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει· ὁ δὲ φοβούμενος οὐ τετελείωται ἐν τῇ ἀγάπῃ. There is no fear in love, but perfect love casts fear out, because fear involves punishment, and he who has fear has not been perfected in love. involves ← has.
1 John 4:19 Ἡμεῖς ἀγαπῶμεν αὐτόν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς. We love him because he loved us first.
1 John 4:20 Ἐάν τις εἴπῃ ὅτι Ἀγαπῶ τὸν θεόν, καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν· ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν {RP TR: αὐτοῦ} [P1904: - ] ὃν ἑώρακεν, τὸν θεὸν ὃν οὐχ ἑώρακεν πῶς δύναται ἀγαπᾶν; If anyone says, “I love God”, but he hates his brother, he is a liar. For how can he who does not love {RP TR: his} [P1904: his] brother, whom he has seen, love God, whom he has not seen? αὐτοῦ, his: present in RP TR F1859=11/12 vs. absent in P1904 F1859=1/12 (Scrivener's m).
1 John 4:21 Καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ' αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεόν, ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ. And we have this commandment from him, that he who loves God should also love his brother.
1 John 5:1 Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστὶν ὁ χριστός, ἐκ τοῦ θεοῦ γεγέννηται· καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ. Everyone who believes that Jesus is the Christ has been begotten by God, and everyone who loves him who did the begetting also loves him who was begotten by him. by ← out of. See 1 John 2:29.

was begotten ← has been begotten.
1 John 5:2 Ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν, καὶ τὰς ἐντολὰς αὐτοῦ τηρῶμεν. This is how we know that we love the children of God: it is when we love God and we keep his commandments. this is how ← in this.
1 John 5:3 Αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ θεοῦ, ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν· καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν. For this is the love of God: that we should keep his commandments. And his commandments are not burdensome.
1 John 5:4 Ὅτι πᾶν τὸ γεγεννημένον ἐκ τοῦ θεοῦ νικᾷ τὸν κόσμον· καὶ αὕτη ἐστὶν ἡ νίκη ἡ νικήσασα τὸν κόσμον, ἡ πίστις {RP-text P1904 TR: ἡμῶν} [RP-marg: ὑμῶν]. For everything that has been begotten by God overcomes the world. And this is the victory which has overcome the world: {RP-text P1904 TR: our} [RP-marg: your] faith. ἡμῶν, our, RP-text P1904 TR F1859=8/12 vs. ὑμῶν, your, RP-marg F1859=4/12 (Scrivener's bklo).

by ← out of. See 1 John 2:29.
1 John 5:5 Τίς ἐστιν ὁ νικῶν τὸν κόσμον, εἰ μὴ ὁ πιστεύων ὅτι Ἰησοῦς ἐστὶν ὁ υἱὸς τοῦ θεοῦ; Who is it who overcomes the world but he who believes that Jesus is the son of God?
1 John 5:6 Οὗτός ἐστιν ὁ ἐλθὼν δι' ὕδατος καὶ αἵματος, Ἰησοῦς {RP P1904: - } [TR: ] χριστός· οὐκ ἐν τῷ ὕδατι μόνον, ἀλλ' ἐν τῷ ὕδατι καὶ τῷ αἵματι. Καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ ἀλήθεια. This is he who came by water and blood, Jesus {RP P1904: - } [TR: the] Christ – not with water alone, but with water and blood. And the spirit is what gives witness, because the spirit is truth. , the (Christ): absent in RP P1904 F1859=10/12 vs. present in TR F1859=2/12 (Scrivener's bf).
1 John 5:7 Ὅτι τρεῖς εἰσὶν οἱ μαρτυροῦντες, {RP: - } [P1904 TR: ἐν τῷ οὐρανῷ, ὁ Πατήρ, ὁ Λόγος καὶ τὸ Ἅγιον Πνεῦμα, καὶ οὗτοι οἱ τρεῖς ἕν εἰσι·] For there are three that testify {RP: :} [P1904 TR: in heaven: the father, the word and the holy spirit, and these three are one,] ἐν τῷ οὐρανῶ ... ἕν εἰσι, in heaven ... are three: absent in RP VulgS SyrP F1859=12/12 vs. present in P1904 TR VulgC F1859=0/12. AV differs textually.
1 John 5:8 {RP: - } [P1904 TR: καὶ τρεῖς εἰσιν οἱ μαρτυροῦντες ἐν τῇ γῇ,] τὸ πνεῦμα, καὶ τὸ ὕδωρ, καὶ τὸ αἷμα· καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν. {RP: - } [P1904 TR: and there are three that testify on earth:] the spirit, and the water, and the blood, and these three unite into one. καὶ τρεῖς ... ἐν τῇ γῇ, and three ... on earth: absent in RP VulgS SyrP F1859=12/12 vs. present in P1904 TR VulgC F1859=0/12. AV differs textually. The fact that P1904 TR agree against overwhelming Greek manuscript evidence (not just the manuscripts listed here) against them is indicative of some degree of collusion between, or ↴

unite into one ← are into one (thing, neuter).
1 John 5:9 Εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρτυρία τοῦ θεοῦ μείζων ἐστίν· ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ θεοῦ, ἣν μεμαρτύρηκεν περὶ τοῦ υἱοῦ αὐτοῦ. If we accept the testimony of men, the testimony of God is greater, for this is the testimony of God which he has given concerning his son. ↳ shared Vulgate tradition of, P1904 and TR. The theoretical grammatical disagreement of μαρτυροῦντες and οἱ τρεῖς with three neuter nouns is present in both RP and TR.

given ← testified (also in the next verse). English is averse to a cognate verb and object, Greek tolerates it and Hebrew has an affinity for it.
1 John 5:10 Ὁ πιστεύων εἰς τὸν υἱὸν τοῦ θεοῦ ἔχει τὴν μαρτυρίαν ἐν {RP P1904: αὐτῷ} [TR: ἑαυτῷ]· ὁ μὴ πιστεύων τῷ θεῷ ψεύστην πεποίηκεν αὐτόν, ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν, ἣν μεμαρτύρηκεν ὁ θεὸς περὶ τοῦ υἱοῦ αὐτοῦ. He who believes in the son of God has the testimony in {RP P1904: him} [TR: himself]. He who does not believe God has made him a liar because he has not believed in the testimony which God gave concerning his son. αὐτῷ, (in) him, RP P1904 F1859=6/12 (Scrivener's dfgjkl) vs. ἑαυτῷ, (in) himself, TR F1859=6/12 (Scrivener's abchmo). Nearly a disparity with RP, R=7:7.
1 John 5:11 Καὶ αὕτη ἐστὶν ἡ μαρτυρία, ὅτι ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ θεός, καὶ αὕτη ἡ ζωὴ ἐν τῷ υἱῷ αὐτοῦ ἐστίν. And this is the testimony: that God has given us age-abiding life, and this life is in his son.
1 John 5:12 Ὁ ἔχων τὸν υἱὸν ἔχει τὴν ζωήν· ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ τὴν ζωὴν οὐκ ἔχει. He who has the son has life. He who does not have the son of God does not have life.
1 John 5:13 Ταῦτα ἔγραψα ὑμῖν τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ, ἵνα εἰδῆτε ὅτι ζωὴν {RP P1904: αἰώνιον ἔχετε} [TR: ἔχετε αἰώνιον], καὶ ἵνα πιστεύητε εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ. I have written these things to you who believe in the name of the son of God in order that you may know that you have age-abiding life, and that you may believe in the name of the son of God. αἰώνιον ἔχετε, age-abiding + you have, RP P1904 F1859=10/12 vs. ἔχετε αἰώνιον, you have + age-abiding, TR F1859=2/12 (Scrivener's cm).

you: perhaps standing for you others who do not (yet) believe.
1 John 5:14 Καὶ αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν, ὅτι ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ, ἀκούει ἡμῶν· And this is the confidence which we have with him, that if we ask for anything in accordance with his will, he hears us.
1 John 5:15 καὶ ἐὰν οἴδαμεν ὅτι ἀκούει ἡμῶν, ὃ {RP: ἐὰν} [P1904 TR: ἂν] αἰτώμεθα, οἴδαμεν ὅτι ἔχομεν τὰ αἰτήματα ἃ ᾐτήκαμεν παρ' αὐτοῦ. And if we know that he hears us with respect to whatever we ask, then we know that we have the requests which we have asked for from him. ἐὰν, (what)ever (non-classical form), RP F1859=8/12 vs. ἂν, (what)ever (classical form), P1904 TR F1859=4/12 (Scrivener's bjmo).
1 John 5:16 Ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ δώσει αὐτῷ ζωὴν τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον. Ἔστιν ἁμαρτία πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ. If anyone sees his brother committing a sin which is not mortal, he can ask, and he will give him life; this is for those who commit a sin which is not mortal. There is a mortal sin – I do not say that you should ask concerning that. can ← will, a Hebraism.
1 John 5:17 Πᾶσα ἀδικία ἁμαρτία ἐστίν· καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον. Every unrighteous deed is sin. And there is sin which is not mortal.
1 John 5:18 Οἴδαμεν ὅτι πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ οὐχ ἁμαρτάνει· ἀλλ' ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ ἑαυτόν, καὶ ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ. We know that no-one who has been begotten by God sins, but he who has been begotten by God is on his guard and the evil one does not touch him. by (2x)out of. See 1 John 2:29.

is on his guard ← guards himself.
1 John 5:19 Οἴδαμεν ὅτι ἐκ τοῦ θεοῦ ἐσμέν, καὶ ὁ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται. We know we stem from God, and the whole world lies in the sway of the evil one. stem from ← are out of. See 1 John 2:29.
1 John 5:20 Οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκωμεν τὸν ἀληθινόν· καί ἐσμεν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ χριστῷ. Οὗτός ἐστιν ὁ ἀληθινὸς θεός, καὶ {RP-text P1904: - } [RP-marg TR: ] ζωὴ {RP-text P1904 TR: - } [RP-marg: ] αἰώνιος. And we know that the son of God has come and has given us a mind so as to know the true one. And we are in the true one, in his son Jesus Christ. He is the true God and age-abiding life. (before ζωὴ), the (age-abiding life): absent in RP-text P1904 F1859=4/12 (Scrivener's bdjo) vs. present in RP-marg TR F1859=8/12 (Scrivener's acfghklm). A disparity (#1) with RP-text, R=5:9.

(before αἰώνιος), the, which (is): absent in RP-text P1904 TR F1859=5/12 (Scrivener's abdjo) vs. present in RP-marg F1859=7/12 (Scrivener's cfghklm). Nearly a disparity (#2) with RP-text, R=7:7.

he ← this (man).
1 John 5:21 Τεκνία, φυλάξατε {RP-text: ἑαυτὰ} [RP-marg P1904 TR: ἑαυτοὺς] ἀπὸ τῶν εἰδώλων. Ἀμήν. Little children, keep yourselves from the idols. Amen. ἑαυτὰ, yourselves (neuter, concordant), RP-text F1859=2/13 (Scrivener's cm) vs. ἑαυτοὺς, yourselves (masculine, according to sense), RP-marg P1904 TR F1859=10/13 vs. another reading, F1859=1/13 (Scrivener's a*). A strong disparity with RP-text, R=2:12.
2 John 1:1 Ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς, οὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος, ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν, From the elder to the elect lady and her children, whom I love in truth, and not I alone, but also all who have come to know the truth, lady: [CB] considers this likely to be a proper name, Kyria.

whom: plural, so including the children.
2 John 1:2 διὰ τὴν ἀλήθειαν τὴν μένουσαν ἐν ἡμῖν, καὶ μεθ' ἡμῶν ἔσται εἰς τὸν αἰῶνα· on account of the truth, which remains in us and will be with us throughout the age,
2 John 1:3 ἔσται μεθ' {RP S1550: ἡμῶν} [P1904 E1624 S1894: ὑμῶν] χάρις, ἔλεος, εἰρήνη παρὰ θεοῦ πατρός, καὶ παρὰ κυρίου Ἰησοῦ χριστοῦ τοῦ υἱοῦ τοῦ πατρός, ἐν ἀληθείᾳ καὶ ἀγάπῃ. grace, mercy and peace will be with {RP S1550: us} [P1904 E1624 S1894: you], from God the father and from the Lord Jesus Christ, the son of the father, in truth and love. ἡμῶν, (with) us, RP S1550 F1859=3/13 (Scrivener's g*kl) vs. ὑμῶν, (with) you, P1904 E1624 S1894 F1859=10/13 (Scrivener's abcdfg**hjmo). A strong disparity with RP, R=4:12. AV differs textually.
2 John 1:4 Ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τέκνων σου περιπατοῦντας ἐν ἀληθείᾳ, καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ πατρός. I rejoiced greatly at having found some of your children walking in the truth according to how we received a commandment from the father.
2 John 1:5 Καὶ νῦν ἐρωτῶ σε, κυρία, οὐχ ὡς ἐντολὴν {RP P1904 E1624 S1894: γράφων} [S1550: γράφω] σοι καινήν, ἀλλὰ ἣν εἴχομεν ἀπ' ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους. And now I ask you, lady, not as if I were writing you a new commandment, but the one which we have had from the beginning, that we should love one another. γράφων, writing, RP P1904 E1624 S1894 F1859=11/13 vs. γράφω, I write, S1550 F1859=2/13 (Scrivener's d*c).

lady: see 2 John 1:1.
2 John 1:6 Καὶ αὕτη ἐστὶν ἡ ἀγάπη, ἵνα περιπατῶμεν κατὰ τὰς ἐντολὰς αὐτοῦ. Αὕτη ἐστὶν ἡ ἐντολή, καθὼς ἠκούσατε ἀπ' ἀρχῆς, ἵνα ἐν αὐτῇ περιπατῆτε. And this is love: that we should walk according to his commandments. This is the commandment, as you have heard from the beginning, given for you to walk in it. you (2x): plural.
2 John 1:7 Ὅτι πολλοὶ πλάνοι εἰσῆλθον εἰς τὸν κόσμον, οἱ μὴ ὁμολογοῦντες Ἰησοῦν χριστὸν ἐρχόμενον ἐν σαρκί. Οὗτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος. For many deceivers have come into the world who do not confess that Jesus Christ came in the flesh. Any such person is a deceiver and an antichrist. any such personthis (one).

a deceiver and an antichrist ← the deceiver and the antichrist. See Gen 22:9.
2 John 1:8 Βλέπετε ἑαυτούς, ἵνα μὴ ἀπολέσωμεν ἃ εἰργασάμεθα, ἀλλὰ μισθὸν πλήρη ἀπολάβωμεν. Watch out that we do not lose what we have achieved, but that we receive a full reward. watch out ← watch yourselves.
2 John 1:9 Πᾶς ὁ παραβαίνων καὶ μὴ μένων ἐν τῇ διδαχῇ τοῦ χριστοῦ, θεὸν οὐκ ἔχει· ὁ μένων ἐν τῇ διδαχῇ τοῦ χριστοῦ, οὗτος καὶ τὸν πατέρα καὶ τὸν υἱὸν ἔχει. No-one who transgresses and does not remain in the teaching of Christ has God. It is he who remains in the teaching of Christ who has both the father and the son. who ← this (one).
2 John 1:10 Εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει, μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν, καὶ χαίρειν αὐτῷ μὴ λέγετε· If anyone comes to you and does not bring this teaching, do not receive him into your home, and do not bid him welcome. you: plural.
2 John 1:11 ὁ γὰρ λέγων αὐτῷ χαίρειν κοινωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς. For he who bids him welcome partakes of his evil works.
2 John 1:12 Πολλὰ ἔχων ὑμῖν γράφειν, οὐκ {RP: ἐβουλήθην} [P1904 TR: ἠβουλήθην] διὰ χάρτου καὶ μέλανος· ἀλλὰ ἐλπίζω ἐλθεῖν πρὸς ὑμᾶς, καὶ στόμα πρὸς στόμα λαλῆσαι, ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη. Although I have many things to write to you, I did not want to do it with paper and ink, but I hope to come to you and speak face to face, in order that our joy may be made full. ἐβουλήθην, I wanted (1), RP F1859=7/12 (Scrivener's abghlmo) vs. ἠβουλήθην, I wanted (2), P1904 TR F1859=5/12 (Scrivener's cdfjk). Nearly a disparity with RP, R=7:7.

although: concessive use of the participle.

you: plural (and so throughout this verse).

face to face ← mouth to mouth.
2 John 1:13 Ἀσπάζεταί σε τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς. Ἀμήν. The children of your elect sister greet you. Amen. you: singular.
3 John 1:1 Ὁ πρεσβύτερος Γαΐῳ τῷ ἀγαπητῷ, ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ. From the elder to the beloved Gaius, whom I love in truth.
3 John 1:2 Ἀγαπητέ, περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν, καθὼς εὐοδοῦταί σου ἡ ψυχή. Beloved, I pray that you may prosper in every way and be in good health, as your spiritual condition is prospering. in every way: AV differs somewhat, above all things, associating this with I wish.

spiritual condition ← soul.
3 John 1:3 Ἐχάρην γὰρ λίαν, ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων σου τῇ ἀληθείᾳ, καθὼς σὺ ἐν ἀληθείᾳ περιπατεῖς. For I greatly rejoiced when some brothers came and testified to your truthfulness – as to how you walk in truth. when some brothers came: temporal use of the participle, in a genitive absolute construction.
3 John 1:4 Μειζοτέραν τούτων οὐκ ἔχω χαράν, ἵνα ἀκούω τὰ ἐμὰ τέκνα ἐν ἀληθείᾳ περιπατοῦντα. I have no greater joy than these things: to hear that my own children are walking in truth.
3 John 1:5 Ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ εἰς τοὺς ξένους, Beloved, you are acting faithfully in everything you undertake for the brothers and for the strangers, everything ← whatever.
3 John 1:6 οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας· οὓς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ θεοῦ. who testified to your love in the presence of the church, and you will do well when you have sent them on with supplies, in a way worthy of God. church: see Matt 16:18.

when you have sent them on: temporal use of the participle.
3 John 1:7 Ὑπὲρ γὰρ τοῦ ὀνόματος {RP P1904 S1550: - } [E1624 S1894: αὐτοῦ] ἐξῆλθον μηδὲν λαμβάνοντες ἀπὸ τῶν {RP TR: ἐθνῶν} [P1904: ἐθνικῶν]. For they went out for the sake of {RP P1904 S1550: his} [E1624 S1894: his] name, not taking anything from the Gentiles. αὐτοῦ, his: absent in RP P1904 S1550 F1859=8/11 vs. present in E1624 S1894 F1859=3/11 (Scrivener's bgo).

ἐθνῶν, Gentiles, RP TR F1859=11/11 vs. ἐθνικῶν, Gentilics, P1904 F1859=0/11.
3 John 1:8 Ἡμεῖς οὖν ὀφείλομεν ἀπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ. So we should correspondingly receive people like these, so that we become fellow workers for the truth. correspondingly: this comes from the prefix ἀπο- in the verb.

people like these ← such.
3 John 1:9 Ἔγραψα τῇ ἐκκλησίᾳ· ἀλλ' ὁ φιλοπρωτεύων αὐτῶν Διοτρεφὴς οὐκ ἐπιδέχεται ἡμᾶς. I wrote to the church, but Diotrephes, who loves to be at the forefront over them, does not receive us. church: see Matt 16:18.
3 John 1:10 Διὰ τοῦτο, ἐὰν ἔλθω, ὑπομνήσω αὐτοῦ τὰ ἔργα ἃ ποιεῖ, λόγοις πονηροῖς φλυαρῶν ἡμᾶς· καὶ μὴ ἀρκούμενος ἐπὶ τούτοις, οὔτε αὐτὸς ἐπιδέχεται τοὺς ἀδελφούς, καὶ τοὺς βουλομένους κωλύει, καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει. For this reason, if I come, I will raise the matter of his works which he is doing, as he rants on at us with wicked words. And not being satisfied with that, he does not receive the brothers either, and he prevents those who are willing to do so, and he throws them out of the church. that ← these.

church: see Matt 16:18.
3 John 1:11 Ἀγαπητέ, μὴ μιμοῦ τὸ κακόν, ἀλλὰ τὸ ἀγαθόν. Ὁ ἀγαθοποιῶν ἐκ τοῦ θεοῦ ἐστίν· ὁ {RP P1904: - } [TR: δὲ] κακοποιῶν οὐχ ἑώρακεν τὸν θεόν. Beloved, do not imitate what is bad, but what is good. He who does good is from God. {RP P1904: He} [TR: But he] who does evil has not seen God. δὲ, but: absent in RP P1904 F1859=9/12 vs. present in TR F1859=3/12 (Scrivener's ahm).

from ← out of, denoting origin. See 1 John 2:29.
3 John 1:12 Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων, καὶ ὑπ' αὐτῆς τῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἴδατε ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν. A testimony has been given to Demetrius by all and by the truth itself, and we too testify, and you know that our testimony is true.
3 John 1:13 Πολλὰ εἶχον γράφειν, ἀλλ' οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράψαι· I had many things to write, but I do not wish to write to you with ink and pen. pen ← reed, from which a pen can be cut.
3 John 1:14 ἐλπίζω δὲ εὐθέως ἰδεῖν σε, καὶ στόμα πρὸς στόμα λαλήσομεν. Εἰρήνη σοι. Ἀσπάζονταί σε οἱ φίλοι. Ἀσπάζου τοὺς φίλους κατ' ὄνομα. But I hope to see you very shortly so we can speak face to face. ¶ Peace to you. The friends here greet you. Greet the friends there by name. ¶ Verse division: in P1904 E1624 numbering, this verse consists of two verses (3 John 1:14 and 3 John 1:15).

can ← will, a Hebraism.

face to face ← mouth to mouth.
Jude 1:1 Ἰούδας Ἰησοῦ χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου, τοῖς ἐν θεῷ πατρὶ ἡγιασμένοις, καὶ Ἰησοῦ χριστῷ τετηρημένοις, κλητοῖς· From Jude, a servant of Jesus Christ, and brother of James, to those who have been sanctified in God the father and have been kept safe for Jesus Christ, and who are called, in: perhaps meaning in relation to.

for: or by (the agent of passive being expressed by the plain dative with verbs in the perfect tense).
Jude 1:2 ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη. mercy to you, and peace, and may love be plentiful.
Jude 1:3 Ἀγαπητοί, πᾶσαν σπουδὴν ποιούμενος γράφειν ὑμῖν περὶ τῆς κοινῆς σωτηρίας, ἀνάγκην ἔσχον γράψαι ὑμῖν, παρακαλῶν ἐπαγωνίζεσθαι τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει. Beloved, when I was making every effort to write to you about our shared salvation, I found it necessary to write to you exhorting you to strive on behalf of the faith once delivered to the saints. I found it necessary ← I had constraint.

saints: see Matt 27:52.
Jude 1:4 Παρεισέδυσαν γάρ τινες ἄνθρωποι, οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα, ἀσεβεῖς, τὴν τοῦ θεοῦ ἡμῶν χάριν μετατιθέντες εἰς ἀσέλγειαν, καὶ τὸν μόνον δεσπότην {RP TR: θεὸν} [P1904: - ] καὶ κύριον ἡμῶν Ἰησοῦν χριστὸν ἀρνούμενοι. For certain men have crept in surreptitiously, who have long been consigned to this judgment, who are ungodly, who are changing the grace of our God into licentiousness, and who are denying {RP TR: God} [P1904: - ] the only master and Lord of ours, Jesus Christ. θεὸν, God: present in RP TR F1859=9/12 (Scrivener's ab**cfghklm) vs. absent in P1904 F1859=3/12 (Scrivener's b*do).

crept in surreptitiously ← plunged in alongside.

judgment: AV differs, condemnation, an interpolation rather than a translation.

Lord: no article in the Greek. See Rom 1:7, showing why we repunctuate; AV differs.
Jude 1:5 Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς ἅπαξ τοῦτο, ὅτι ὁ κύριος, λαὸν ἐκ γῆς Αἰγύπτου σώσας, τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν. And I want to remind you, although you know this, that after the Lord had rescued the people out of the land of Egypt on a first occasion, on the second occasion he destroyed those who did not believe. although: concessive use of the participle.

on a first occasiononce. Despite its unusual position, we bring the word ἅπαξ into balance with δεύτερον, second (time). AV differs (once knew).

did not believe ← had not believed. Similarly in the next verse. See Matt 23:20; here in a historic sequence.
Jude 1:6 Ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν, ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον, εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν. And he has put the angels who did not keep their own dominion, but left their own dwelling place, under guard in perpetual chains in underworld gloom ready for the judgment of the great day. the angels who did not keep their own dominion: the progenitors of the Nephilim of Gen 6:4, Num 13:33.

in ← under.
Jude 1:7 Ὡς Σόδομα καὶ Γόμορρα, καὶ αἱ περὶ αὐτὰς πόλεις, τὸν ὅμοιον τούτοις τρόπον ἐκπορνεύσασαι, καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας, πρόκεινται δεῖγμα, πυρὸς αἰωνίου δίκην ὑπέχουσαι. Just as Sodom and Gomorrah and the towns around them committed fornication in a similar way to these, and they went out after alien flesh, so they are set before us as an example, as they undergo the penalty of age-abiding fire.
Jude 1:8 Ὁμοίως μέντοι καὶ οὗτοι ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσιν, κυριότητα δὲ ἀθετοῦσιν, δόξας δὲ βλασφημοῦσιν. Yet these also, dreaming, likewise defile the flesh and flout dominion and blaspheme those in glory. these: i.e. those of Jude 1:4.

those in glory ← glories, glorifications. Compare 2 Peter 2:10.
Jude 1:9 Ὁ δὲ Μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ {RP-text: Μωϋσέως} [RP-marg P1904 TR: Μωσέως] σώματος, οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλ' εἶπεν, Ἐπιτιμήσαι σοι κύριος. And when Michael the archangel was contending with the devil and disputing about the body of Moses, he did not dare bring a charge of blasphemy but said, “May the Lord rebuke you.” Μωϋσέως, Moüses, RP-text F1859=0/10 vs. Μωσέως, Moses, RP-marg P1904 TR F1859=9/10 vs. another spelling, F1859=1/10 (Scrivener's d). Questioning Scrivener, we find Μωσέως in abcghklo and Μωϋσέως in ep. A disparity with RP-text, R=2:8 by our observations.
Jude 1:10 Οὗτοι δὲ ὅσα μὲν οὐκ οἴδασιν βλασφημοῦσιν· ὅσα δὲ φυσικῶς, ὡς τὰ ἄλογα ζῷα, ἐπίστανται, ἐν τούτοις φθείρονται. But these speak blasphemously about many things which they do not know about, but on the other hand they instinctively understand things in the way unreasoning animals do, and they are wrecked by these things. about many things which ← as many (things) as.
Jude 1:11 Οὐαὶ αὐτοῖς· ὅτι τῇ ὁδῷ τοῦ Κάϊν ἐπορεύθησαν, καὶ τῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν, καὶ τῇ ἀντιλογίᾳ τοῦ Κόρε ἀπώλοντο. Woe to them, because they went the way of Cain and abandoned themselves in the error of Balaam's remuneration, and they perished by the refractoriness of Korah. abandoned themselveswere poured out.

Korah: this is the traditional spelling in Num 16:1. The AV spelling in this verse is Core, reflecting the Greek.
Jude 1:12 Οὗτοί εἰσιν ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνευωχούμενοι {RP P1904 S1550 E1624: - } [S1894: ὑμῖν], ἀφόβως ἑαυτοὺς ποιμαίνοντες· νεφέλαι ἄνυδροι, ὑπὸ ἀνέμων {RP P1904: παραφερόμεναι} [TR: περιφερόμεναι]· δένδρα φθινοπωρινά, ἄκαρπα, δὶς ἀποθανόντα, ἐκριζωθέντα· These are sunken rocks in your love feasts, who feast with {RP P1904 S1550 E1624: you} [S1894: you], fearlessly attending to themselves, who are clouds without water, {RP P1904: carried off course} [TR: carried about] by the winds, and they are autumnal trees without fruit, doubly dead, uprooted, ὑμῖν, you: absent in RP P1904 S1550 E1624 F1859=10/10 vs. present in S1894 F1859=0/10.

παραφερόμεναι, carried off course, RP P1904 F1859=9/10 vs. περιφερόμεναι, carried about, TR F1859=0/10 vs. another reading, F1859=1/10 (Scrivener's k). Compare Heb 13:9.

sunken rocks: AV differs, spots, as if from σπίλοι, as in 2 Pet 2:13.

fearlessly: this could be associated with feast with you.

autumnal: AV differs somewhat, fruit, ↴
Jude 1:13 κύματα ἄγρια θαλάσσης, ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας· ἀστέρες πλανῆται, οἷς ὁ ζόφος τοῦ σκότους εἰς {RP: - } [P1904 TR: τὸν] αἰῶνα τετήρηται. wild waves of the sea, foaming with their own shameful deeds, wandering stars, for whom the underworld gloom of darkness has been reserved throughout {RP: the} [P1904 TR: the] age. ↳ extrapolating from autumn (ὀπώρα).

τὸν, the (age): absent in RP F1859=6/10 (Scrivener's acdfhk) vs. present in P1904 TR F1859=4/10 (Scrivener's bglo). Nearly a disparity with RP, R=6:6.
Jude 1:14 Προεφήτευσεν δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ Ἑνώχ, λέγων, Ἰδού, ἦλθεν κύριος ἐν {RP P1904: ἁγίαις μυριάσιν} [TR: μυριάσιν ἁγίαις] αὐτοῦ, And moreover Enoch, the seventh from Adam, prophesied to these and said, “Look, the Lord has come with tens of thousands of his holy ones, ἁγίαις μυριάσιν, with holy + tens of thousands, RP P1904 F1859=10/10 vs. μυριάσιν ἁγίαις, with tens of thousands + holy, TR F1859=0/10.

Deut 33:2.

has come ← came. See Matt 2:2. AV differs somewhat (cometh). A present or future timeframe can hardly be justified grammatically.
Jude 1:15 ποιῆσαι κρίσιν κατὰ πάντων, καὶ {RP P1904: ἐλέγξαι} [TR: ἐξελέγξαι] πάντας τοὺς ἀσεβεῖς αὐτῶν περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν, καὶ περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν κατ' αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς. to execute judgment against all, and to convict all of them who are ungodly of all their ungodly deeds which they have committed, and of all the harsh things which ungodly sinners have said against him.” ἐλέγξαι, to accuse; convict (1), RP P1904 F1859=9/10 vs. ἐξελέγξαι, to convict (2), TR F1859=1/10 (Scrivener's c).

ungodly deeds ← deeds of ungodliness, a Hebraic genitive.
Jude 1:16 Οὗτοί εἰσιν γογγυσταί, μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας {RP-text P1904 TR: αὐτῶν} [RP-marg: ἑαυτῶν] πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν. These individuals are murmurers, dissatisfied with their fate, who walk according to {RP-text P1904 TR: their} [RP-marg: their own] desires, while their mouth speaks bombastic words, showing partiality for the sake of gain. αὐτῶν, their, RP-text P1904 TR F1859=3/10 (Scrivener's bko) vs. ἑαυτῶν, their own, RP-marg F1859=7/10 (Scrivener's acdfghl). A weak disparity with RP-text, R=5:7.

with their fate: this comes from the word μοῖρα, fate, embedded in the verb.

showing ← marvelling, admiring, perhaps a ↴
Jude 1:17 Ὑμεῖς δέ, ἀγαπητοί, μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ· But as for you, beloved, remember the words which were spoken beforehand by the apostles of our Lord Jesus Christ, ↳ Hebraism (‫הִכִּיר פָּנִים‬), the common element being strangeness, but see θαυμάζω in [LS] section II.2.
Jude 1:18 ὅτι ἔλεγον ὑμῖν, ὅτι ἐν ἐσχάτῳ χρόνῳ ἔσονται ἐμπαῖκται, κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν. how they told you that in the latter time there would be scoffers who would walk according to their own ungodly desires. how ← that.

ungodly desires ← desires of ungodlinesses, a Hebraic genitive.
Jude 1:19 Οὗτοί εἰσιν οἱ ἀποδιορίζοντες {RP P1904 S1550: - } [E1624 S1894: ἑαυτοὺς], ψυχικοί, πνεῦμα μὴ ἔχοντες. These are the ones who {RP P1904 S1550: cause divisions} [E1624 S1894: separate themselves], who are natural, who do not have any spirit. ἑαυτοὺς, themselves: absent in RP P1904 S1550 F1859=6/10 vs. present in E1624 S1894 F1859=4/10 (Scrivener's bdgo). AV differs textually.

natural ← of the soul, “soulical”, as in James 3:15.
Jude 1:20 Ὑμεῖς δέ, ἀγαπητοί, τῇ ἁγιωτάτῃ ὑμῶν πίστει ἐποικοδομοῦντες ἑαυτούς, ἐν πνεύματι ἁγίῳ προσευχόμενοι, But you, beloved, as you build yourselves up in your most holy faith, praying by holy spirit,
Jude 1:21 ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε, προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ εἰς ζωὴν αἰώνιον. keep yourselves in the love of God as you await the mercy of our Lord Jesus Christ, culminating in age-abiding life.
Jude 1:22 Καὶ οὓς μὲν ἐλεεῖτε διακρινόμενοι· And have compassion on one group, as you make a distinction,
Jude 1:23 οὓς δὲ ἐν φόβῳ σῴζετε, ἐκ {RP: - } [P1904 TR: τοῦ] πυρὸς ἁρπάζοντες, μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα. and save another group with fear, snatching them out of {RP: the} [P1904 TR: the] fire, while you show revulsion even at the garment polluted by the flesh. τοῦ, the (fire): absent in RP F1859=6/10 (Scrivener's acghkl) vs. present in P1904 TR F1859=4/10 (Scrivener's bdfo). Nearly a disparity with RP, R=6:6.
Jude 1:24 Τῷ δὲ δυναμένῳ φυλάξαι {RP P1904 S1550: αὐτοὺς} [E1624 S1894: ὑμᾶς] ἀπταίστους, καὶ στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει,

Now to him who is able to keep {RP P1904 S1550: them} [E1624 S1894: you] firm-footed,

And to set {RP P1904 S1550: them} [E1624 S1894: you] without blemish with joy

In the presence of his glory,

αὐτοὺς, them, RP P1904 S1550 F1859=7/10 (Scrivener's abc(tacite)ghlo) vs. ὑμᾶς, you, E1624 S1894 F1859=3/10 (Scrivener's dfk). AV differs textually.
Jude 1:25 μόνῳ σοφῷ θεῷ σωτῆρι ἡμῶν, δόξα καὶ μεγαλωσύνη, κράτος καὶ ἐξουσία, καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας. Ἀμήν.

To the only and wise God our saviour

Be glory and majesty,

Might and authority,

Both now and throughout all the ages.