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Discovery Box| (0.15) | (1Pe 5:7) | 1 sn Casting. According to ExSyn 630, “Although treated as an independent command in several modern translations (e.g., RSV, NRSV, NIV), the participle [casting] should be connected with the verb of v 6, ταπεινώθητε [tapeinōthēte, Humble yourselves]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches the understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.” |
| (0.15) | (1Pe 2:16) | 2 sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.” |
| (0.15) | (Jam 1:1) | 2 sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.” |
| (0.15) | (Heb 5:12) | 4 tc ‡ Most texts, including some early and significant ones (א2 A B* D Ψ 0122 0278 1881 M sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (P46 א* B2 C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA28 has καί in brackets, indicating doubts as to its authenticity. |
| (0.15) | (Tit 1:1) | 2 sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.” |
| (0.15) | (2Ti 4:22) | 1 tc The reading ὁ κύριος (ho kurios, “the Lord”) is well supported by א* F G 33 1739 1881 sa, but predictable expansions on the text have occurred at this point: A 104 614 read ὁ κύριος ᾿Ιησοῦς (ho kurios Iēsous, “the Lord Jesus”), while א2 C D Ψ 1175 1241 1505 M al sy bo have ὁ κύριος ᾿Ιησοῦς Χριστός (ho kurios Iēsous Christos, “the Lord Jesus Christ”). As B. M. Metzger notes, although in a late book such as 2 Timothy, one might expect the fuller title for the Lord, accidental omission of nomina sacra is rare (TCGNT 582). The shorter reading is thus preferred on both external and internal grounds. |
| (0.15) | (2Ti 2:24) | 1 sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.” |
| (0.15) | (1Ti 5:9) | 1 sn This list was an official enrollment, apparently with a formal pledge to continue as a widow and serve the Lord in that way (cf. v. 12). It was either (1) the list of “true widows” who were given support by the church or (2) a smaller group of older women among the supported widows who were qualified for special service (perhaps to orphans, other widows, the sick, etc.). Most commentators understand it to be the former, since a special group is not indicated clearly. See G. W. Knight, Pastoral Epistles, 222-23 for discussion. |
| (0.15) | (1Th 4:1) | 2 sn As you received instruction from us about how (Grk “as you received from us how”). The Greek word translated received is used for accepting instructions passed on as fixed traditions from teacher to follower. Paul speaks in these terms about doctrinal traditions as well as ethical instruction that he passes on to his converts and expects them to keep (cf. 1 Cor 11:2, 23; 15:1-3; Gal 1:9; Phil 4:9; 2 Thess 2:15; 3:6). |
| (0.15) | (Col 4:11) | 1 tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8. |
| (0.15) | (Col 4:12) | 2 tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Iēsou, “Jesus”) follows Χριστοῦ (Christou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (P46 D F G Ψ 075 1505 1739 1881 M it sy Ambst Hier), cutting across all major textual groups. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be that of the initial text. NA28 has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity. |
| (0.15) | (Col 2:23) | 3 tn The translation understands this verse to contain a concessive subordinate clause within the main clause. The Greek particle μέν (men) is the second word of the embedded subordinate clause. The phrase οὐκ ἐν τιμῇ τινι (ouk en timē tini) modifies the subordinate clause, and the main clause resumes with the preposition πρός (pros). The translation has placed the subordinate clause first in order for clarity instead of retaining its embedded location. For a detailed discussion of this grammatical construction, see B. Hollenbach, “Col 2:23: Which Things Lead to the Fulfillment of the Flesh,” NTS 25 (1979): 254-61. |
| (0.15) | (Col 2:6) | 2 tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life. |
| (0.15) | (Col 1:2) | 4 tc Most witnesses, including some significant ones (א A C F G I [P] 075 2464 M it bo Hier), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa Ambst) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic. |
| (0.15) | (Phi 3:5) | 1 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection. |
| (0.15) | (Phi 1:1) | 2 sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.” |
| (0.15) | (Eph 4:9) | 1 tc The majority of mss (א2 B C3 Ψ 1175 1505 2464 M) read πρῶτον (prōton, “first”) here in conjunction with this verb: “he first descended.” The shorter reading, which lacks πρῶτον, should be considered autographic on the basis of both external and internal evidence: It has strong external support from the Alexandrian and Western witnesses (P46 א* A C* D F G Ivid 082 6 33 81 1739 1881 it); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of the passage. |
| (0.15) | (Eph 2:2) | 6 sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100). |
| (0.15) | (Eph 1:9) | 1 tn Or “He did this by revealing”; Grk “making known, revealing.” Verse 9 begins with a participle dependent on “lavished” in v. 8; the adverbial participle could be understood as temporal (“when he revealed”), which would be contemporaneous to the action of the finite verb “lavished,” or as means (“by revealing”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct. |
| (0.15) | (Eph 1:5) | 1 sn By predestining. The aorist participle may be translated either causally (“because he predestined,” “having predestined”) or instrumentally (“by predestining”). A causal nuance would suggest that God’s predestination of certain individuals prompted his choice of them. An instrumental nuance would suggest that the means by which God’s choice was accomplished was by predestination. The instrumental view is somewhat more likely in light of normal Greek syntax (i.e., an aorist participle following an aorist main verb is more likely to be instrumental than causal). |
