Discovery Box| (0.30) | (Rev 4:5) | 3 sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit. |
| (0.30) | (Jud 1:18) | 3 sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style. |
| (0.30) | (Jud 1:3) | 3 tn Grk “encouraging.” Παρακαλῶν (parakalōn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb. |
| (0.30) | (2Pe 3:4) | 4 tn Grk “fathers.” The reference could be either to the OT patriarchs or first generation Christians. This latter meaning, however, is unattested in any other early Christian literature. |
| (0.30) | (2Pe 2:5) | 1 tn “Along with seven others” is implied in the cryptic, “the eighth, Noah.” A more literal translation thus would be, “he did protect Noah [as] the eighth…” |
| (0.30) | (1Pe 1:7) | 1 tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.” |
| (0.30) | (Heb 11:33) | 1 tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.” |
| (0.30) | (2Ti 2:22) | 2 sn In company with others who call on the Lord from a pure heart alludes to the value of the community of believers for the development of Christian virtues. |
| (0.30) | (Phi 2:7) | 3 sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human. |
| (0.30) | (Rom 15:1) | 1 tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.” |
| (0.30) | (Act 24:21) | 1 tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.” |
| (0.30) | (Act 7:35) | 3 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrōtēn) is given in L&N 37.129: “a person who liberates or releases others.” |
| (0.30) | (Act 2:4) | 2 sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.” |
| (0.30) | (Joh 21:2) | 7 sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22. |
| (0.30) | (Joh 20:1) | 2 sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts. |
| (0.30) | (Luk 24:31) | 2 sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus. |
| (0.30) | (Luk 24:9) | 1 sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven. |
| (0.30) | (Luk 18:32) | 1 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44). |
| (0.30) | (Luk 17:2) | 1 sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin. |
| (0.30) | (Luk 10:31) | 5 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene. |
