Discovery Box| (0.30) | (1Th 2:2) | 2 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. This same phrase occurs in vv. 8 and 9 as well. |
| (0.30) | (1Th 1:3) | 2 tn Or the phrase may connect at the end of the verse: “hope…in the presence of our God and Father.” |
| (0.30) | (Phi 3:19) | 1 tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.” |
| (0.30) | (Phi 2:6) | 2 sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God. |
| (0.30) | (Eph 6:8) | 1 sn The pronoun “this” (τοῦτο, touto) stands first in its clause for emphasis, and stresses the fact that God will reward those, who in seeking him, do good. |
| (0.30) | (Eph 3:18) | 1 sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ. |
| (0.30) | (Eph 1:5) | 3 sn Adoption as his legal heirs is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as legal heirs of God. The adoption is both a future reality, and in some sense, already true. To be “adopted as a son” means to have the full rights of a legal heir. Thus, although in the ancient world, only boys could be adopted as legal heirs, in God’s family all children—both male and female—are adopted in this way. |
| (0.30) | (Eph 1:5) | 1 sn By predestining. The aorist participle may be translated either causally (“because he predestined,” “having predestined”) or instrumentally (“by predestining”). A causal nuance would suggest that God’s predestination of certain individuals prompted his choice of them. An instrumental nuance would suggest that the means by which God’s choice was accomplished was by predestination. The instrumental view is somewhat more likely in light of normal Greek syntax (i.e., an aorist participle following an aorist main verb is more likely to be instrumental than causal). |
| (0.30) | (2Co 11:11) | 1 tn Grk “God knows!” The words “I do” are supplied for clarity. Direct objects were often omitted in Greek when clear from the context. |
| (0.30) | (2Co 1:23) | 1 tn Grk “I call upon God as witness against my soul.” Normally this implies an appeal for help (L&N 33.176). |
| (0.30) | (1Co 2:14) | 1 tn Grk “natural person.” Cf. BDAG 1100 s.v. ψυχικός a, “an unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God.” |
| (0.30) | (Rom 15:16) | 2 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. |
| (0.30) | (Rom 11:16) | 1 tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used. |
| (0.30) | (Rom 3:25) | 2 tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.30) | (Rom 3:4) | 2 tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning. |
| (0.30) | (Act 26:20) | 2 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached. |
| (0.30) | (Act 22:3) | 8 tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers.…ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.” |
| (0.30) | (Act 20:26) | 2 sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God. |
| (0.30) | (Act 18:21) | 4 tn The participle θέλοντος (thelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God. |
| (0.30) | (Act 17:30) | 4 sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded. |
