Galatians 3:28
New English Translation
28 There is neither Jew nor Greek, there is neither slave[a] nor free, there is neither male nor female[b]—for all of you are one in Christ Jesus.
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- Galatians 3:28 tn See the note on the word “slave” in 1:10.
- Galatians 3:28 tn Grk “male and female.”
1 Corinthians 3:9-11
New English Translation
9 We are coworkers belonging to God.[a] You are God’s field, God’s building. 10 According to the grace of God given to me, like a skilled master-builder I laid a foundation, but someone else builds on it. And each one must be careful how he builds. 11 For no one can lay any foundation other than what is being laid, which is Jesus Christ.
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- 1 Corinthians 3:9 tn Although 1 Cor 3:9 is frequently understood to mean, “we are coworkers with God,” such a view assumes that the genitive θεοῦ (theou) is associative because of its relationship to συνεργοί (sunergoi). However, not only is a genitive of association not required by the syntax (cf. ExSyn 130), but the context is decidedly against it: Paul and Apollos are insignificant compared to the God whom they serve (vv. 5-8).
1 Corinthians 3:16-17
New English Translation
16 Do you not know that you are God’s temple[a] and that God’s Spirit lives in you? 17 If someone destroys God’s temple, God will destroy him. For God’s temple is holy, which is what you are.
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- 1 Corinthians 3:16 sn You are God’s temple refers here to the church, since the pronoun you is plural in the Greek text. (In 6:19 the same imagery is used in a different context to refer to the individual believer.)
Colossians 1:20
New English Translation
20 and through him to reconcile all things to himself by making peace through the blood of his cross—through him,[a] whether things on earth or things in heaven.
Footnotes
- Colossians 1:20 tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally significant witnesses have it (P46 א A C D1 Ψ 048vid 33 M al sy bo). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. The phrase, however, has stronger evidence geographically. Internal evidence points to the inclusion of the phrase as autographic. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In sum, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original, though a decision is not easy. The NA28 prints the prepositional phrase in brackets indicating some doubts as to its authenticity.
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