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Discovery Box| (0.27) | (Phi 2:25) | 1 tn Grk “But.” The temporal notion (“for now”) is implied in the epistolary aorist (“I have considered”), for Epaphroditus was dispatched with this letter to the Philippians. |
| (0.27) | (Phi 2:25) | 2 tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.” |
| (0.27) | (Phi 1:1) | 1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter. |
| (0.27) | (Eph 6:15) | 1 tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body. |
| (0.27) | (Eph 6:16) | 2 sn The Greek word translated shield (θυρεός, thureos) refers to the Roman soldier’s large rectangular wooden shield, called in Latin scutum, about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears. |
| (0.27) | (Eph 5:32) | 1 tn The term “actually” is not in the Greek text, but is supplied in the English translation to bring out the heightened sense of the statement. |
| (0.27) | (Eph 5:26) | 1 tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage. |
| (0.27) | (Eph 5:8) | 1 tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear. |
| (0.27) | (Eph 5:14) | 3 tn The articular nominative participle ὁ καθεύδων (ho katheudōn) is probably functioning as a nominative for vocative. To reflect this, it has been translated as “O sleeper.” |
| (0.27) | (Eph 4:19) | 1 sn Greediness refers to an increasing desire for more and more. The point is that sinful passions and desires are never satisfied. |
| (0.27) | (Eph 4:22) | 1 tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside…to be renewed…to put on”) is “that you have laid aside…that you are being renewed…that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apothesthai), 23 (ἀνανεοῦσθαι, ananeousthai), and 24 (ἐνδύσασθαι, endusasthai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskō) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605. |
| (0.27) | (Eph 4:11) | 2 sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284. |
| (0.27) | (Eph 3:3) | 3 sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9. |
| (0.27) | (Eph 2:15) | 2 tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. καινός 3.b: “All the Christians together appear as κ. ἄνθρωπος Eph 2:15”). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ “made both groups into one.” This is a different metaphor than the “new man” of Eph 4:24; in that passage the “new man” refers to the new life a believer has through a relationship to Christ. |
| (0.27) | (Eph 1:13) | 2 tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity. |
| (0.27) | (Eph 1:7) | 2 sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross. |
| (0.27) | (Eph 1:1) | 1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter. |
| (0.27) | (Gal 5:24) | 3 tn The Greek term παθήμασιν (pathēmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30). |
| (0.27) | (Gal 5:4) | 1 tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousthe) has been translated as a conative present (see ExSyn 534). |
| (0.27) | (Gal 4:2) | 1 tn The Greek term translated “guardians” here is ἐπίτροπος (epitropos), whose semantic domain overlaps with that of παιδαγωγός (paidagōgos) according to L&N 36.5. |
