Discovery Box| (0.01) | (1Pe 3:15) | 1 tc Most later mss, including some significant ones (P 5 81 436 442 1735 2344 2492 M) have θεόν (theon, “God”) instead of Χριστόν (Christon; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (P72 א A B C Ψ 33 1175 1243 1611 1739 1852 latt sy co), and as a less common idiom better explains the rise of the other reading. |
| (0.01) | (Jam 3:9) | 1 tc Most later mss (M), along with several versional witnesses, have θεόν (theon, “God”) here instead of κύριον (kurion, “Lord”). Such is a predictable variant since nowhere else in the NT is God described as “Lord and Father,” but he is called “God and Father” on several occasions. Further, the reading κύριον is well supported by early and diversified witnesses (P20 א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading. |
| (0.01) | (Heb 13:21) | 1 tc Some mss (C P Ψ 6 629* 630 1505 pm latt syh) read ὑμῖν (humin, “in you”) here, but ἡμῖν (hēmin) has stronger external support (P46 א A Dvid K 0243 0285 33 81 104 326 365 629c 1175 1739 1881 pm syp co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa. |
| (0.01) | (Heb 12:24) | 1 tn The Greek word μεσίτης (mesitēs, “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms. |
| (0.01) | (Heb 9:15) | 1 tn The Greek word μεσίτης (mesitēs, “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms. |
| (0.01) | (Heb 1:7) | 3 tn Or “spirits” (so KJV, NKJV). The Greek word πνεῦμα (pneuma) can mean either “wind” or “spirit” depending on the context. Since the context here concerns the superiority of the Son to the angels, many interpreters and most modern English translations see the present verse emphasizing the transitory or ephemeral nature of God’s other servants, the angels, and thus underscoring their inferiority to the Son. |
| (0.01) | (Phm 1:15) | 1 sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men. |
| (0.01) | (Phm 1:2) | 2 tc Most witnesses (D2 Ψ 1241 1505 M) here read τῇ ἀγαπητῇ (tē agapētē, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881), have ἀδελφῇ (adelphē, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading. |
| (0.01) | (2Ti 3:16) | 1 sn There is very little difference in sense between every scripture (emphasizing the individual portions) and “all scripture” (emphasizing the composite whole). The former option is preferred because it fits the normal use of the word “all/every” in Greek (πᾶς, pas) as well as Paul’s normal sense for the word “scripture” in the singular without the article, as here. So every scripture means “every individual portion of scripture.” |
| (0.01) | (1Ti 3:13) | 1 sn The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus’ teaching (Matt 20:26-28; Mark 10:43-45) that the one who wishes to be great must be a servant (διάκονος [diakonos], used here of deacons) of all, just as the Son of Man came not to be served but to serve (διακονέω [diakoneō], as in 1 Tim 3:10, 13). |
| (0.01) | (1Th 4:13) | 3 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term. This word also occurs in vv. 14 and 15. |
| (0.01) | (Phi 4:21) | 1 tn Or perhaps, “The brothers and sisters” (so TEV, TNIV; cf. NRSV “The friends”; CEV “The Lord’s followers”) If “brothers” refers to Paul’s traveling companions, it is probably that only men are in view (cf. NAB, NLT). Since v. 22 mentions “all the saints,” which presumably includes everyone, it is more probable here that only Paul’s traveling companions are in view. |
| (0.01) | (Phi 4:13) | 2 tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א2 D2 [F G] Ψ 075 1175 1241 1505 1881 2464 M al sy Hier) add Χριστῷ (Christō) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified. |
| (0.01) | (Phi 2:3) | 1 tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (phronēte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.” |
| (0.01) | (Phi 2:4) | 3 tc The bulk of the Western witnesses (D*,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns (the absence of the καί makes the statement express absolute self-denial). Strong external attestation for its inclusion from excellent witnesses as well as the majority (P46 א A B C D1 Ψ 075 0278 33 1175 1241 1505 1739 1881 2464 M sy) also marks it as autographic. |
| (0.01) | (Phi 1:28) | 2 sn Paul uses the dative “to them” (translated here as their) to describe the coming destruction of the gospel’s enemies, but the genitive “your” to describe the believers’ coming salvation. The dative accents what will happen to the enemies (called a dative of disadvantage [see ExSyn 143-44]), while the genitive accents what the believers will possess (and, in fact, do already possess, as v. 29 makes clear). |
| (0.01) | (Gal 5:15) | 1 tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknō and katesthiō, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”). |
| (0.01) | (Gal 4:19) | 1 tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea. |
| (0.01) | (Gal 3:24) | 1 tn Or “disciplinarian,” “custodian,” or “guide.” According to BDAG 748 s.v. παιδαγωγός, “the man, usu. a slave…whose duty it was to conduct a boy or youth…to and from school and to superintend his conduct gener.; he was not a ‘teacher’ (despite the present mng. of the derivative ‘pedagogue’…When the young man became of age, the π. was no longer needed.” L&N 36.5 gives “guardian, leader, guide” here. |
| (0.01) | (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. |
