1tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2. 2tn Grk “will receive a greater judgment.” 3tn Or “fail.” 4tn Or “fail.” 5tn Grk “in speech.” 6tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2). 7tn Grk “their entire body.” 8tn Grk “a small member.” 9tn Grk “boasts of great things.” 10tn Grk “Behold.” 11tn Grk “makes itself,” “is made.” 12tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. 13sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). 14tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.” 15tn Grk “the human species.” 16tc Most mss (C Ψ 1739c Ï as well as a few versions and fathers) read “uncontrollable” (ἀκατασχετόν, akatasceton), while the most important witnesses (א A B K P 1739* latt) have “restless” (ἀκατάστατον, akatastaton). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8a, though for this very reason scribes may have been tempted to replace ἀκατάστατον with ἀκατασχετόν. However, in a semantically parallel early Christian text, ἀκατάστατος (akatastato") was considered strong enough of a term to denounce slander as “a restless demon” (Herm. 27:3). On the other hand, ἀκατάστατον may have been substituted for ἀκατασχετόν by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though ἀκατασχετόν is slightly preferred. However, in light of the strong support for ἀκατάστατον, and the less-than-decisive internal evidence, ἀκατάστατον is preferred instead. 17tc Most later mss (Ï), along with several versional witnesses, have θεόν (qeon, “God”) here instead of κύριον (kurion, “Lord”). Such is a predictable variant since nowhere else in the NT is God described as “Lord and Father,” but he is called “God and Father” on several occasions. Further, the reading κύριον is well supported by early and diversified witnesses (Ì20 א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading. 18tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women. 19tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2. 20tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2. 21tn Grk “works in the gentleness of wisdom.” 22tn Grk “This.” 23tn Grk “come down”; “descend.” 24tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19. 25tn Or “willing to yield,” “open to persuasion.” 26tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.” 27tn Or “sincere.” 28tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced. 29tn Grk “is sown.” 30tn Or “for,” or possibly “by.”
1tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
2tn Grk “will receive a greater judgment.”
3tn Or “fail.”
4tn Or “fail.”
5tn Grk “in speech.”
6tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
7tn Grk “their entire body.”
8tn Grk “a small member.”
9tn Grk “boasts of great things.”
10tn Grk “Behold.”
11tn Grk “makes itself,” “is made.”
12tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
13sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
14tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”
15tn Grk “the human species.”
16tc Most mss (C Ψ 1739c Ï as well as a few versions and fathers) read “uncontrollable” (ἀκατασχετόν, akatasceton), while the most important witnesses (א A B K P 1739* latt) have “restless” (ἀκατάστατον, akatastaton). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8a, though for this very reason scribes may have been tempted to replace ἀκατάστατον with ἀκατασχετόν. However, in a semantically parallel early Christian text, ἀκατάστατος (akatastato") was considered strong enough of a term to denounce slander as “a restless demon” (Herm. 27:3). On the other hand, ἀκατάστατον may have been substituted for ἀκατασχετόν by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though ἀκατασχετόν is slightly preferred. However, in light of the strong support for ἀκατάστατον, and the less-than-decisive internal evidence, ἀκατάστατον is preferred instead.
17tc Most later mss (Ï), along with several versional witnesses, have θεόν (qeon, “God”) here instead of κύριον (kurion, “Lord”). Such is a predictable variant since nowhere else in the NT is God described as “Lord and Father,” but he is called “God and Father” on several occasions. Further, the reading κύριον is well supported by early and diversified witnesses (Ì20 א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading.
18tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.
19tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
20tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
21tn Grk “works in the gentleness of wisdom.”
22tn Grk “This.”
23tn Grk “come down”; “descend.”
24tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.
25tn Or “willing to yield,” “open to persuasion.”
26tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”
27tn Or “sincere.”
28tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.
29tn Grk “is sown.”
30tn Or “for,” or possibly “by.”