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Discovery Box| (0.15) | (Phi 2:7) | 3 sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human. |
| (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 1:20) | 3 tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). 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 1:18) | 1 tc ‡ Most witnesses, especially of the Byzantine and Western textual families, though with a few significant Alexandrian witnesses (א A D F G Ψ 0278 M latt sy), add ὑμῶν (humōn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in P46 B 6 33 1175 1739 1881). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above has “your” because of English requirements, not because of textual basis. |
| (0.15) | (Gal 3:22) | 2 sn On the phrase because of the faithfulness of Jesus Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith. |
| (0.15) | (Gal 3:19) | 3 tc παραδόσεων (paradoseōn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabaseōn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxeōn, “of deeds”) replaces παραβάσεων in P46 F G it Irlat Ambst Spec. The wording is best taken as going with νόμος (nomos; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement. |
| (0.15) | (Gal 2:20) | 4 sn On the phrase because of the faithfulness of the Son of God, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith. |
| (0.15) | (Gal 2:16) | 4 sn On the phrase translated the faithfulness of Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith. |
| (0.15) | (Gal 1:10) | 5 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) | (2Co 12:9) | 3 tc The majority of later mss (א2 Ac D1 Ψ 0243 0278 33 1739 1881 M) as well as some versional witnesses include the pronoun “my” here, but the omission of the pronoun has excellent external support (P46vid א* A* B D* F G latt). Scribes probably added the pronoun for clarity, making the obvious referent explicit. This would also make “power” more parallel with “my grace.” Though the original text probably did not include “my,” scribes who added the word were following the sense of Paul’s statement. |
| (0.15) | (2Co 6:16) | 2 sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autois (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22). |
| (0.15) | (2Co 3:13) | 3 tn Or “end.” The word τέλος (telos) can mean both “a point of time marking the end of a duration, end, termination, cessation” and “the goal toward which a movement is being directed, end, goal, outcome” (see BDAG 998-999 s.v.). The translation accepts the interpretation that Moses covered the glory of his face with the veil to prevent Israel from being judged by the glory of God (see S. J. Hafemann, Paul, Moses, and the History of Israel [WUNT 81], 347-62); in this case the latter meaning for τέλος is more appropriate. |
| (0.15) | (2Co 2:7) | 3 tn Grk “comfort him, lest somehow such a person be swallowed up by excessive grief,” an idiom for a person being so overcome with grief as to despair or give up completely (L&N 25.285). In this context of excessive grief or regret for past sins, “overwhelmed” is a good translation since contemporary English idiom speaks of someone “overwhelmed by grief.” Because of the length of the Greek sentence and the difficulty of expressing a negative purpose/result clause in English, a new sentence was started here in the translation. |
| (0.15) | (1Co 15:52) | 1 tn The Greek word ῥιπή (rhipē) refers to a very rapid movement (BDAG 906 s.v.). This has traditionally been translated as “twinkling,” which implies an exceedingly fast—almost instantaneous—movement of the eyes, but this could be confusing to the modern reader since twinkling in modern English often suggests a faint, flashing light. In conjunction with the genitive ὀφθαλμοῦ (ophthalmou, “of an eye”), “blinking” is the best English equivalent (see, e.g., L&N 16.5), although it does not convey the exact speed implicit in the Greek term. |
| (0.15) | (1Co 14:39) | 1 tc ‡ μου (mou, “my”) is found after ἀδελφοί (adelphoi) in a number of significant witnesses (א A B* D1 048 326 1175 2464 al), but lacking in most other witnesses (P46 B2 D* F G Ψ 0243 33 1739 1881 M lat). Every other time Paul says “So then, brothers (and sisters)” he adds “my” (ὥστε, ἀδελφοί μου; hōste, adelphoi mou). There is no good reason why scribes would intentionally omit “my” here but not elsewhere. Thus, the longer reading is in conformity with Paul’s general style and as such seems to be scribally motivated. NA28 has the word in brackets, indicating doubt as to its authenticity. |
| (0.15) | (1Co 14:14) | 1 tc ‡ Most witnesses, including some significant ones (א A Ds Ψ 048 M lat sy bo), have γάρ (gar, “for”) here, while an equally impressive array of witnesses lack the conjunction (P46 B F G 0243 1739 1881 sa). This conjunction was frequently added by scribes in epistolary literature as a clarifying word, making the connection with the preceding more explicit. As such, it has the earmarks of being a motivated reading and thus should be rejected. NA28 places the word in brackets, indicating doubts as to its authenticity. |
| (0.15) | (1Co 12:26) | 1 tc ‡ Before μέλος (melos, “member”) the great majority of witnesses read ἕν (hen, “one”; א2 C D F G Ψ 0285 33 1881 M latt sy), while the most significant of the Alexandrian mss omit it (P46 א* A B 1739). The addition of ἕν appears to be motivated by its presence earlier in the verse with μέλος and the parallel structure of the two conditional clauses in this verse, while little reason can be given for its absence (although accidental oversight is of course possible, it is not likely that all these witnesses should have overlooked it). NA28 has the word in brackets, indicating doubt as to its authenticity. |
| (0.15) | (1Co 9:15) | 2 sn Paul breaks off his thought at mid-sentence (indicated by the dash in the translation) and it is somewhat difficult to determine his reason for boasting. Most likely Paul would rather die than be deprived of the boast that he had offered the gospel free of charge even though as an apostle he had the right to such support (9:14). Did he say this as a way of criticizing his opponents? Perhaps only indirectly. His focus has more to do with not hindering the gospel than what his opponents were doing (9:12). |
| (0.15) | (1Co 7:14) | 1 tc Grk “the brother.” Later witnesses (א2 D2 M) have ἀνδρί (andri, “husband”) here, apparently in conscious emulation of the earlier mention of ἀνήρ (anēr) in the verse. However, the earliest and best witnesses (P46 א* A B C D* F G P Ψ 33 1739 al co) are decisively in favor of ἀδελφῷ (adelphō, “brother”), a word that because of the close association with “wife” here may have seemed inappropriate to many scribes. It is also for reasons of English style that “her husband” is used in the translation. |
