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Discovery Box| (0.18) | (Lev 13:2) | 6 tn Heb “a mark [or stroke; or plague] of disease.” In some places in this context (vv. 2, 3) it could be translated “a contagious skin disease.” Although the Hebrew term צָרָעַת (tsaraʿat) rendered here “diseased” is translated in many English versions as “leprosy,” it does not refer to Hanson’s disease, which is the modern technical understanding of the term “leprosy” (HALOT 1057 s.v. צָרְעַת a). There has been much discussion of the proper meaning of the term and the disease(s) to which it may refer (see, e.g., J. Milgrom, Leviticus [AB], 1:774-76, 816-26; J. E. Hartley, Leviticus [WBC], 187-89; and the literature cited by them). The further description of the actual condition in the text suggests that the regulations are concerned with any kind of infectious diseases that are observable on the surface of the skin and, in addition to that, penetrate below the surface of the skin (vv. 3-4) or spread further across the surface of the skin (vv. 5-8). It is true that, in the OT, the term “disease” is often associated specifically with white “scaly” skin diseases that resemble the wasting away of the skin after death (see Milgrom who, in fact, translates “scale disease”; cf., e.g., Exod 4:6-7 and Num 12:9-12, esp. v. 12), but here it appears to be a broader term for any skin disease that penetrates deep or spreads far on the body. Scaly skin diseases would be included in this category, but also other types. Thus, a “swelling,” “scab,” or “bright spot” on the skin might be a symptom of disease, but not necessarily so. In this sense, “diseased” is a technical term. The term “infection” can apply to any “mark” on the skin whether it belongs to the category of “disease” or not (compare and contrast v. 3, where the “infection” is not “diseased,” with v. 4, where the “infection” is found to be “diseased”). |
| (0.18) | (Exo 2:3) | 2 sn The circumstances of the saving of the child Moses have prompted several attempts by scholars to compare the material to the Sargon myth. See R. F. Johnson, IDB 3:440-50; for the text see L. W. King, Chronicles concerning Early Babylonian Kings, 2:87-90. Those who see the narrative using the Sargon story’s pattern would be saying that the account presents Moses in imagery common to the ancient world’s expectations of extraordinary achievement and deliverance. In the Sargon story the infant’s mother set him adrift in a basket in a river; he was loved by the gods and destined for greatness. Saying Israel used this to invent the account in Exodus would undermine its reliability. But there are other difficulties with the Sargon comparison, not the least of which is the fact that the meaning and function of the Sargon story are unclear. Second, there is no outside threat to the child Sargon. The account simply shows how a child was exposed, rescued, nurtured, and became king (see B. S. Childs, Exodus [OTL], 8-12). Third, other details do not fit: Moses’ father is known, Sargon’s is not; Moses is never abandoned, since he is never out of the care of his parents, and the finder is a princess and not a goddess. Moreover, without knowing the precise function and meaning of the Sargon story, it is almost impossible to explain its use as a pattern for the biblical account. By itself, the idea of a mother putting a child by the river if she wants him to be found would have been fairly sensible, for that is where the women of the town would be washing their clothes or bathing. If someone wanted to be sure the infant was discovered by a sympathetic woman, there would be no better setting (see R. A. Cole, Exodus [TOTC], 57). While there need not be a special genre of storytelling here, it is possible that Exodus 2 might have drawn on some of the motifs and forms of the other account to describe the actual event in the sparing of Moses—if they knew of it. If so it would show that Moses was cast in the form of the greats of the past. |
| (0.18) | (Rev 21:8) | 5 tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnē) is feminine gender, while the pronoun “which” (ὅ, ho) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.” |
| (0.18) | (Rev 2:20) | 2 tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes א C P 1611 2053 lat. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 MK pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א P47 (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here. |
| (0.18) | (Rev 2:1) | 3 tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows.…In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression. |
| (0.18) | (Rev 2:6) | 2 sn The Nicolaitans were a sect that apparently taught that Christians could engage in immoral behavior with impunity. They are also mentioned in 2:15. They are sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5. The early church father Irenaeus connected them to Nicolaus and further described them as an immoral Gnostic sect (Adv. Haer. 1.26.3; 3.11.1). It is unclear however if the association of the Nicolaitans with the Nicolaus of Acts 6:5 is correct as this view may have arisen based on simple name identification rather than a real historical connection. It is also possible that the group adopted the name of Nicolaus to give them credibility (Eusebius, Eccl. Hist. 3.29.1). |
| (0.18) | (Rev 1:1) | 2 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). A good translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. |
| (0.18) | (Rev 1:1) | 1 tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (apokalupsis Iēsou Christou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive. |
| (0.18) | (Jud 1:1) | 5 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (tēreō) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come. |
| (0.18) | (Jud 1:1) | 2 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. |
| (0.18) | (3Jo 1:12) | 1 sn Demetrius is apparently someone Gaius would have heard about, but whose character was not known to him. Thus the author is writing to Gaius to attest to Demetrius’ good character. It appears that Demetrius is coming to Gaius’ church and needs hospitality and assistance, so the author is writing to commend him to Gaius and vouch for him. It is difficult to know more about Demetrius with any certainty, but the author is willing to give him a powerful personal endorsement (We testify to him too). Demetrius may well have been the leader of a delegation of traveling missionaries, and may even have been the bearer of this letter to Gaius. The writing of letters of introduction to be carried along by representatives or missionaries in NT times is also attested in Paul’s writings (1 Cor 16:3). |
| (0.18) | (3Jo 1:11) | 2 sn The statement The one who does what is bad has not seen God is asyndetic; its abrupt introduction adds emphasis. The statement reiterates the common Johannine theme of behavior as an indication of genuine faith, found in 1 John in 3:6, 10; 4:7, 20; and in the Gospel of John in 3:17-21. By implication, the genuineness of Diotrephes’ faith is called into question because he has obviously done what is bad (v. 11b; cf. vv. 9-10). In John’s terminology it is clear that the phrase has not seen God is equivalent to “is not a genuine Christian” (see John 3:17-21 and 1 John 3:6, 10; 4:7, 20). |
| (0.18) | (3Jo 1:9) | 3 tn Since the verb ἐπιδέχομαι (epidechomai) can mean “receive into one’s presence” (BDAG 370 s.v. 1; it is used with this meaning in the next verse) it has been suggested that the author himself attempted a previous visit to Diotrephes’ church but was turned away. There is nothing in the context to suggest an unsuccessful prior visit by the author, however; in 3 John 9 he explicitly indicates a prior written communication which Diotrephes apparently ignored or suppressed. The verb ἐπιδέχομαι can also mean “accept” in the sense of “acknowledge someone’s authority” (BDAG 370 s.v. 2) and such a meaning better fits the context here: Diotrephes has not accepted but instead rejected the authority of the author to intervene in the situation of the traveling missionaries (perhaps because Diotrephes believed the author had no local jurisdiction in the matter). |
| (0.18) | (3Jo 1:6) | 3 sn Now the author, after commending Gaius for his faithful service to the traveling missionaries in the past (see 3 John 5), now requests additional assistance at the present time (send them on their way in a manner worthy of God). Apparently the missionaries are on their way to visit the area where Gaius’ church is located a second time. They had been there once already and had returned with a good report of how Gaius had assisted them. It is entirely possible that they themselves carry with them the present letter as a letter of introduction. Along these lines it has been suggested that Demetrius (see 3 John 12) is one of these traveling missionaries, perhaps the leader of the delegation, and the author is formally introducing him to Gaius, since when he was there the last time he was a stranger (v. 5) but Gaius assisted him anyway. |
| (0.18) | (2Jo 1:13) | 1 tc The Byzantine text, along with 1175 1611 1852, has ἀμήν (amēn, “amen”) at the conclusion of this letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the particle is lacking in excellent, early, and diffuse witnesses (א A B P Ψ 33 81 323 1739 1881 al co), rendering its omission the strongly preferred reading. |
| (0.18) | (1Jo 5:21) | 1 tc Most later mss (P 81 1175 M) have ἀμήν (amēn, “amen”) at the end of this letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses, along with several others (א A B Ψ 33 323 630 1505 1739 sy co), lack the inoffensive particle, rendering its omission as the authentic reading. |
| (0.18) | (1Jo 4:16) | 2 tn The force of the preposition ἐν (en) in the phrase ἐν ἡμῖν (en hēmin) in 4:16a is disputed: Although (1) “for” (in the sense of “on behalf of”) is possible and is a common English translation, the other uses of the same phrase in 4:9 (where it refers to God’s love for us) and 4:12 (where it refers to God’s indwelling of the believer) suggest that (2) the author intends to emphasize interiority here—a reference to God’s love expressed in believers. This is confirmed by the only other uses in 1 John of the verb ἔχω (echō) with the preposition ἐν (3:15 and 5:10) both of which literally mean something in someone. |
| (0.18) | (1Jo 4:13) | 3 sn The genitive of his Spirit here, like the phrase in 3:24, probably reflects a partitive nuance, so that the author portrays God as ‘apportioning’ his Spirit to individual believers. This leads to the important observation that the author is not particularly interested in emphasizing (1) the ongoing interior witness of the Holy Spirit (which is what the passage is often understood to mean) but is emphasizing (2) the fact that God has given the Spirit to believers, and it is this fact that gives believers assurance of their relationship to God. In other words, it is the fact that the Holy Spirit has been given to believers, rather than the ongoing interior testimony of the Holy Spirit within the believer, which is the primary source of the believer’s assurance. |
| (0.18) | (1Jo 3:20) | 2 tn In Deut 25:1 LXX καταγινώσκω (kataginōskō) means “to condemn” in a context where it is in opposition to δικαιοῦν (dikaioun, “to acquit”). In Job 42:6 LXX (Symmachus) and Ezek 16:61 LXX (Symmachus) it is used of self-judgment or self-condemnation, and this usage is also found in the intertestamental literature (Sir 14:2). Testament of Gad 5:3 describes a person οὐχ ὑπ᾿ ἄλλου καταγινωσκόμενος ἀλλ᾿ ὑπὸ τῆς ἰδίας καρδίας (ouch hup’ a[llou kataginōskomenos all’ hupo tēs idias kardias, “condemned not by another but by his own heart”). Thus the word has legal or forensic connotations, and in this context refers to the believer’s self-condemnation resulting from a guilty conscience concerning sin. |
| (0.18) | (1Jo 3:18) | 1 sn The noun truth here has been interpreted in various ways: (1) There are a number of interpreters who understand the final noun in this series, truth (ἀληθείᾳ, alētheia) in an adverbial sense (“truly” or “in sincerity”), describing the way in which believers are to love. If the two pairs of nouns are compared, however, it is hard to see how the second noun with tongue (γλώσσῃ, glōssē) in the first pair can have an adverbial sense. (2) It seems better to understand the first noun in each pair as produced by the second noun: Words are produced by the tongue, and the (righteous) deeds with which believers are to love one another are produced by the truth. |
