Discovery Box| (0.35) | (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. |
| (0.35) | (Heb 8:8) | 1 tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7. |
| (0.35) | (Eph 3:12) | 2 tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.” |
| (0.35) | (Gal 4:14) | 2 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35. |
| (0.35) | (2Co 10:15) | 5 tn That is, Paul’s work might be greatly expanded within the area of activity assigned to him by God. |
| (0.35) | (2Co 9:15) | 1 tn “Let us thank God for his gift which cannot be described with words” (L&N 33.202). |
| (0.35) | (1Co 10:13) | 2 tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity. |
| (0.35) | (1Co 1:5) | 1 sn Made rich refers to how God richly blessed the Corinthians with an abundance of spiritual gifts (cf. v. 7). |
| (0.35) | (Rom 14:18) | 1 tn Grk “by men,” but ἄνθρωπος (anthrōpos) is generic here (“people”) since the contrast in context is between God and humanity. |
| (0.35) | (Act 28:11) | 2 tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux). |
| (0.35) | (Act 17:29) | 2 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him. |
| (0.35) | (Act 17:24) | 1 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15. |
| (0.35) | (Act 13:26) | 4 tn Grk “and those among you who fear God,” 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. Note how Paul includes God-fearing Gentiles as recipients of this promise. |
| (0.35) | (Act 12:22) | 3 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15. |
| (0.35) | (Act 10:3) | 2 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35. |
| (0.35) | (Act 7:50) | 2 sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him? |
| (0.35) | (Act 7:49) | 1 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God. |
| (0.35) | (Act 7:43) | 2 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun. |
| (0.35) | (Act 5:42) | 2 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29). |
| (0.35) | (Act 3:13) | 2 sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern. |
