Discovery Box| (0.30) | (2Ti 3:17) | 1 tn Grk “the man of God,” but ἄνθρωπος (anthrōpos) is most likely used here in a generic sense, referring to both men and women. |
| (0.30) | (1Ti 5:20) | 3 tn “Before all” probably refers to the whole congregation, not just all the elders; “the rest” is more likely to denote the remaining elders. |
| (0.30) | (1Ti 5:12) | 1 sn The pledge refers most likely to a vow not to remarry undertaken when a widow is put on the list (cf. 1 Tim 5:9). |
| (0.30) | (Phi 1:30) | 1 tn Grk “having,” most likely as an instrumental participle. Thus their present struggle is evidence that they have received the gift of suffering. |
| (0.30) | (Gal 6:18) | 1 tn Or “is.” No verb is stated, but a wish (“be”) rather than a declarative statement (“is”) is most likely in a concluding greeting such as this. |
| (0.30) | (2Co 6:7) | 2 tn Or “speech.” In this context it is more likely that λόγος (logos) refers to Paul’s message (thus “teaching”) than to his speech in general. |
| (0.30) | (1Co 16:11) | 1 tn Since Paul appears to expect specific delegates here and they were most likely men, the Greek word ἀδελφοί (adelphoi) here has not been translated as “brothers and sisters.” |
| (0.30) | (1Co 3:3) | 2 tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.” |
| (0.30) | (Rom 15:1) | 1 tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.” |
| (0.30) | (Rom 10:17) | 2 tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here. |
| (0.30) | (Rom 5:18) | 4 tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc. |
| (0.30) | (Act 28:8) | 4 sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23. |
| (0.30) | (Act 25:25) | 1 sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22). |
| (0.30) | (Act 20:29) | 2 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” |
| (0.30) | (Act 19:28) | 3 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier (Acts 7:54). |
| (0.30) | (Act 9:40) | 4 sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus. |
| (0.30) | (Act 9:13) | 1 sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong. |
| (0.30) | (Act 8:34) | 3 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah. |
| (0.30) | (Act 7:37) | 2 sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35). |
| (0.30) | (Act 4:5) | 2 sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus. |
