Discovery Box| (0.02) | (Rev 2:7) | 4 tc The omission of “my” (μου, mou) after “God” (θεοῦ, theou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (MA). Its addition in 1611, the MK group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12. |
| (0.02) | (1Jo 5:21) | 1 sn The modern reader may wonder what all this has to do with idolatry. In the author’s mind, to follow the secessionist opponents with their false Christology would amount to idolatry, since it would involve worshiping a false god instead of the true God, Jesus Christ. Thus guard yourselves from idols means for the readers to guard themselves against the opponents and their teaching. |
| (0.02) | (1Jo 5:4) | 3 sn The author is once more looking at the situation antithetically (in ‘either/or’ terms) as he sees the readers on the one hand as true believers (everyone who is fathered by God) who have overcome the world through their faith, and the opponents on the other as those who have claimed to have a relationship with God but really do not; they belong to the world in spite of their claims. |
| (0.02) | (1Jo 2:6) | 1 sn The Greek word μένω (menō) translated resides indicates a close, intimate (and permanent) relationship between the believer and God. It is very important to note that for the author of the Gospel of John and the Johannine Epistles every genuine Christian has this type of relationship with God, and the person who does not have this type of relationship (cf. 2 John 9) is not a believer at all (in spite of what he or she may claim). |
| (0.02) | (1Jo 1:5) | 4 tn The referent of the pronoun “him” is not entirely clear in the Greek text; it could be either (1) God the Father, or (2) Jesus Christ, both of whom are mentioned at the end of v. 3. A reference to Jesus Christ is more likely because this is the nearest possible antecedent, and because God (the Father) is specifically mentioned in the following clause in v. 5. |
| (0.02) | (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. |
| (0.02) | (1Th 3:2) | 2 tn Although 1 Thess 3:2 is frequently understood to mean that Timothy is “God’s fellow worker,” such a view assumes that the genitive θεοῦ (theou) is associative for it is related to συνεργόν (sunergon). However, a genitive of association is not required by the syntax (cf. ExSyn 130), and it almost certainly is contrary to Paul’s theological outlook. See sn at 1 Cor 3:9. |
| (0.02) | (Col 2:9) | 1 sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man. |
| (0.02) | (Eph 3:9) | 4 tn Or perhaps “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the mystery. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended. |
| (0.02) | (Eph 3:2) | 1 sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek. |
| (0.02) | (Gal 6:16) | 2 tn The word “and” (καί) can be interpreted in two ways: (1) It could be rendered as “also” which would indicate that two distinct groups are in view, namely “all who will behave in accordance with this rule” and “the Israel of God.” Or (2) it could be rendered “even,” which would indicate that “all who behave in accordance with this rule” are “the Israel of God.” In other words, in this latter view, “even” = “that is.” |
| (0.02) | (1Co 3:9) | 1 tn Although 1 Cor 3:9 is frequently understood to mean, “we are coworkers with God,” such a view assumes that the genitive θεοῦ (theou) is associative because of its relationship to συνεργοί (sunergoi). However, not only is a genitive of association not required by the syntax (cf. ExSyn 130), but the context is decidedly against it: Paul and Apollos are insignificant compared to the God whom they serve (vv. 5-8). |
| (0.02) | (Rom 1:24) | 2 tn Or “God delivered them up to the desires of their hearts for impurity.” It is possible that a technical, legal idiom is used here; if so, it would describe God delivering sinners up to a custodian for punishment (see R. Jewett, Romans [Hermeneia], 166-67). In this instance, then, sinners would be given over to their own desires for the express purpose of working more impurity. |
| (0.02) | (Act 27:9) | 4 sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described. |
| (0.02) | (Act 17:23) | 3 tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection. |
| (0.02) | (Act 17:4) | 3 tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7). |
| (0.02) | (Joh 4:4) | 1 sn Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (δεῖ, dei) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan (3:7, 14, 30; 4:4, 20, 24; 9:4; 10:16; 12:34; 20:9). |
| (0.02) | (Joh 1:49) | 2 sn Nathanael’s confession—You are the Son of God; you are the King of Israel—is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here. |
| (0.02) | (Luk 24:6) | 1 tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22. |
| (0.02) | (Luk 16:18) | 1 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era. |
