Discovery Box| (0.03) | (1Pe 4:4) | 3 tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian. |
| (0.03) | (1Pe 2:6) | 4 tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem. |
| (0.03) | (Heb 8:10) | 3 tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31. |
| (0.03) | (Tit 1:3) | 1 tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time. |
| (0.03) | (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. |
| (0.03) | (1Ti 4:14) | 2 sn These prophetic words perhaps spoke of what God would do through Timothy in his ministry (cf. 1 Tim 1:18). |
| (0.03) | (1Th 4:14) | 1 tn “we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.” |
| (0.03) | (1Th 2:13) | 3 tn Paul’s focus is their attitude toward the message he preached: They received it not as a human message but a message from God. |
| (0.03) | (1Th 2:2) | 2 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. This same phrase occurs in vv. 8 and 9 as well. |
| (0.03) | (1Th 1:3) | 2 tn Or the phrase may connect at the end of the verse: “hope…in the presence of our God and Father.” |
| (0.03) | (Phi 3:19) | 1 tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.” |
| (0.03) | (Phi 2:6) | 2 sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God. |
| (0.03) | (Eph 6:8) | 1 sn The pronoun “this” (τοῦτο, touto) stands first in its clause for emphasis, and stresses the fact that God will reward those, who in seeking him, do good. |
| (0.03) | (Eph 1:5) | 3 sn Adoption as his legal heirs is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as legal heirs of God. The adoption is both a future reality, and in some sense, already true. To be “adopted as a son” means to have the full rights of a legal heir. Thus, although in the ancient world, only boys could be adopted as legal heirs, in God’s family all children—both male and female—are adopted in this way. |
| (0.03) | (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). |
| (0.03) | (2Co 11:11) | 1 tn Grk “God knows!” The words “I do” are supplied for clarity. Direct objects were often omitted in Greek when clear from the context. |
| (0.03) | (2Co 1:23) | 1 tn Grk “I call upon God as witness against my soul.” Normally this implies an appeal for help (L&N 33.176). |
| (0.03) | (1Co 2:14) | 1 tn Grk “natural person.” Cf. BDAG 1100 s.v. ψυχικός a, “an unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God.” |
| (0.03) | (Rom 15:16) | 2 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. |
| (0.03) | (Rom 11:16) | 1 tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used. |
