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Discovery Box| (0.22) | (1Pe 5:5) | 1 sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders. |
| (0.22) | (1Pe 4:14) | 1 tc Many mss, some of them significant and early ([א] A P 33 81 323 945 1241 1739 pm bo), add καὶ δυνάμεως (kai dunameōs; “and of power”) here. The shorter reading is supported by P72 B K L Ψ 049 pm). Although the evidence is evenly divided, the longer reading looks to be an explanatory or liturgical expansion on the text and for this reason should be considered secondary. |
| (0.22) | (Jam 2:18) | 1 tn There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works. |
| (0.22) | (Heb 8:5) | 2 tn Or “prototype,” “outline.” The Greek word ὑπόδειγμα (hupodeigma) does not mean “copy,” as it is often translated; it means “something to be copied,” a basis for imitation. BDAG 1037 s.v. 2 lists both Heb 8:5 and 9:23 under the second category of usage, “an indication of someth. that appears at a subsequent time,” emphasizing the temporal progression between the earthly and heavenly sanctuaries. |
| (0.22) | (Heb 8:5) | 3 tn The word τύπος (tupos) here has the meaning “an archetype serving as a model, type, pattern, model” (BDAG 1020 s.v. 6.a). This is in keeping with the horizontal imagery accepted for this verse (see sn on “sketch” earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary. |
| (0.22) | (Heb 1:6) | 1 tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way. |
| (0.22) | (Phm 1:4) | 1 sn I always thank my God. An offer of thanksgiving (εὐχαριστῶ, eucharistō) to God is a customary formula for Paul in many of his epistles (cf. Rom 1:8, 1 Cor 1:4, Eph 1:16, Col 1:3, 1 Thess 1:2, 2 Thess 1:3). The content of the thanksgiving typically points to the work of God in the salvation of the believers to whom he [Paul] writes. |
| (0.22) | (2Ti 2:12) | 2 tn Or “renounce,” “disown,” “repudiate.” It is important to note that the object of Christ’s denial is “us.” The text does not contain an implied object complement (“he will deny us [x]”), which would mean that Christ was withholding something from us (for example, “The owner denied his pets water”), since the verb ἀρνέομαι (arneomai) is not one of the category of verbs that normally occurs in these constructions (see ExSyn 182-89). |
| (0.22) | (1Ti 2:7) | 1 tc Most mss (א* D2 H 33vid 1241 M al) have ἐν Χριστῷ (en Christō) after λέγω (legō) to read “I am telling the truth in Christ,” but this is probably an assimilation to Rom 9:1. Further, the witnesses that lack this phrase are early, significant, and well distributed (א2 A D* F G P Ψ 6 81 1175 1739 1881 al lat sy co). It is difficult to explain the shorter reading if it is not authentic. |
| (0.22) | (Col 1:28) | 1 tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct, admonish, warn, instruct.” After the participle νουθετοῦντες (nouthetountes, “instructing”) the words πάντα ἄνθρωπον (panta anthrōpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English. |
| (0.22) | (Col 1:19) | 3 tn The aorist verb κατοικῆσαι (katoikēsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear. |
| (0.22) | (Eph 5:33) | 1 tn The translation of πλήν (plēn) is somewhat difficult in this context, though the overall thrust of the argument is clear. It could be an adversative idea such as “but,” “nevertheless,” or “however” (see NIV, NASB, NRSV), or it could simply be intended to round out and bring to conclusion the author’s discussion. In this latter case it could be translated with the use of “now” (so A. T. Lincoln, Ephesians [WBC], 384). |
| (0.22) | (Eph 3:14) | 3 tc Most Western and Byzantine witnesses, along with a few others (א2 D F G Ψ 0278 1505 1881 2464 M lat sy), have “of our Lord Jesus Christ” after “Father,” but such an edifying phrase cannot explain the rise of the reading that lacks it, especially when the shorter reading is attested by early and significant witnesses such as P46 א* A B C P 6 33 81 365 1175 1739 co Or Hier. |
| (0.22) | (Eph 1:4) | 3 sn The Greek word translated blameless (ἀμώμους, amōmous) is often translated “unblemished” when used of an acceptable sacrifice in the LXX. In the NT Christ our sacrifice is also said to be unblemished (Heb 9:14; 1 Pet 1:19). Since believers are in Christ, God views them positionally and will make them ultimately without blemish as well (Jude 24; Eph 5:27; Col 1:22). |
| (0.22) | (Eph 1:6) | 1 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxēs tēs charitos autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage. |
| (0.22) | (Gal 2:9) | 6 tn Grk “so,” with the ἵνα (hina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other. |
| (0.22) | (2Co 5:10) | 1 sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a common item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. Use of the term in reference to Christ’s judgment would be familiar to Paul’s 1st century readers. |
| (0.22) | (1Co 6:4) | 1 tn Or “if you have ordinary lawsuits, appoint as judges those who have no standing in the church!” This alternative reading (cf. KJV, NIV) takes the Greek verb καθίζετε (kathizete) as an ironic imperative instead of a question. This verb comes, however, at the end of the sentence. It is not impossible that Paul meant for it to be understood this way, but its placement in the sentence does not make this probable. |
| (0.22) | (1Co 2:6) | 1 tn In extrabiblical literature this word was applied to an initiate of a mystery religion (BDAG 995 s.v. τέλειος 3, gives numerous examples and states this was a technical term of the mystery religions). It could here refer to those who believed Paul’s message, the mystery of God (v. 1), and so be translated as “those who believe God’s message.” |
| (0.22) | (Rom 4:19) | 2 tc ‡ Most witnesses (א A C D Ψ 33 M bo) have ἤδη (ēdē, “already”) at this point in v. 19. But B F G 630 1739 1881 lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as autographic. NA28 includes the word in brackets, indicating doubt as to its authenticity. |
