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Discovery Box| (0.18) | (Phi 3:16) | 1 tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א2 D2 Ψ 075 1505 2464 M), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tō autō, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in P16,46 א* A B Ivid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis. |
| (0.18) | (Phi 3:15) | 1 sn The adjective perfect comes from the same root as the verb perfected in v. 12; Paul may well be employing a wordplay to draw in his opponents. Thus, perfect would then be in quotation marks and Paul would then argue that no one—neither they nor he—is in fact perfect. The thrust of vv. 1-16 is that human credentials can produce nothing that is pleasing to God (vv. 1-8). Instead of relying on such, Paul urges his readers to trust God for their righteousness (v. 9) rather than their own efforts, and at the same time to press on for the prize that awaits them (vv. 12-14). He argues further that perfection is unattainable in this life (v. 15), yet the level of maturity that one has reached should not for this reason be abandoned (v. 16). |
| (0.18) | (Eph 6:14) | 2 tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English. |
| (0.18) | (Eph 6:1) | 2 tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriō), while the phrase is well represented in P46 א A D1 Ivid Ψ 0278 0285 33 1175 1505 1739 1881 2464 M sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added later, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (hōs tō kuriō/Christō, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity. |
| (0.18) | (Eph 4:26) | 2 tn The word παροργισμός (parorgismos), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen. |
| (0.18) | (Eph 2:20) | 4 tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogōniaios) is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against. |
| (0.18) | (Eph 2:8) | 2 tc The feminine article is found before πίστεως (pisteōs, “faith”) in the Byzantine text as well as in A Ψ 1241 1881 al. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia tēs pisteōs) is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1175 1505 1739 al bo) lack the article. Without the article, the meaning of the text is most likely “saved through faith” as opposed to “saved through the faith.” On both internal and external grounds the anarthrous wording is preferred. |
| (0.18) | (Eph 1:18) | 2 tn The perfect participle πεφωτισμένους (pephōtismenous) may be either part of the content of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (hina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer. |
| (0.18) | (Gal 5:24) | 1 tc ‡ Some mss (א A B C P Ψ 01221 0278 33 1175 1241 1739 1881 co) read “Christ Jesus” here, while many significant ones (P46 D F G 0122*,2 1505 2464 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of P46 with the Western and Byzantine text-groups, the shorter reading is preferred. NA28 includes the word in brackets, indicating doubts as to its authenticity. |
| (0.18) | (Gal 3:25) | 1 tn See the note on the word “guardian” in v. 24. The punctuation of vv. 25, 26, and 27 is difficult to represent because of the causal connections between each verse. English style would normally require a comma either at the end of v. 25 or v. 26, but in so doing the translation would then link v. 26 almost exclusively with either v. 25 or v. 27; this would be problematic as scholars debate which two verses are to be linked. Because of this, the translation instead places a period at the end of each verse. This preserves some of the ambiguity inherent in the Greek and does not exclude any particular causal connection. |
| (0.18) | (Gal 3:23) | 2 tc Instead of the present participle συγκλειόμενοι (sunkleiomenoi; found in P46 א A B D* F G P Ψ 33 1739 2464 al), C D1 0176 0278 1175 1505 M have the perfect συγκεκλεισμένοι (sunkekleismenoi). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (“we were held in custody [by/because of] being confined”). The present participle of course allows for such options, but also allows for contemporaneous time (“while being confined”) and result (“with the result that we were confined”). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses. |
| (0.18) | (Gal 3:17) | 1 tc Most mss (D F G I 0176 0278 1505 M it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in P46 א A B C P Ψ 6 33 81 1175 1241 1739 1881 2464 co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [eis Christon] rather than ἐν Χριστῷ [en Christō]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists. |
| (0.18) | (2Co 8:24) | 1 tc The sense of this translation is attested by the fact that most of the later mss, along with several early and significant ones (א C D2 Ψ 0225 0243 1739 1881 M lat), have the imperative verb ἐνδείξασθε (endeixasthe) in place of the participle ἐνδεικνύμενοι (endeiknumenoi), which is found in B D* F G 33. Since an imperatival participle is more Hebraic in style, many scribes would not have understood the idiom as easily and would have been likely to change the participle to an imperative (so TCGNT 513-14). But there is no good reason why scribes would change the imperative into a participle. Thus, ἐνδεικνύμενοι is almost surely the wording of the original text. |
| (0.18) | (2Co 4:6) | 3 tc ‡ Most witnesses, including several early and significant ones (P46 א C H Ψ 0209 1739c M sy), read ᾿Ιησοῦ Χριστοῦ (Iēsou Christou, “Jesus Christ”), while other significant witnesses, especially of the Western text (D F G 0243 630 1739* 1881 lat Ambst), have Χριστοῦ ᾿Ιησοῦ. The reading with just Χριστοῦ is found in A B 33 sa Tert Or Ath Chr. Even though the witnesses for the shorter reading are not numerous, they are weighty. And in light of the natural scribal proclivity to fill out the text, particularly with reference to divine names, as well as the discrepancy among the witnesses as to the order of the names, the simple reading Χριστοῦ seems to be the best candidate for authenticity. NA28 reads ᾿Ιησοῦ Χριστοῦ with ᾿Ιησοῦ in brackets, indicating doubts as to its authenticity. |
| (0.18) | (1Co 16:24) | 1 tc Although the majority of mss (א A C D Ψ 075 M lat bo) conclude this letter with ἀμήν (amēn, “amen”), 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. Although far fewer witnesses lack the valedictory particle (B F 0121 0243 33 81 630 1739* 1881 sa), their collective testimony is difficult to explain if the omission is not authentic. |
| (0.18) | (2Co 1:12) | 2 tc Two viable variants exist at this place in the text: ἁγιότητι (hagiotēti, “holiness”) vs. ἁπλότητι (haplotēti, “pure motives”). A confusion of letters could well have produced the variant (TCGNT 507): In majuscule script the words would have been written agiothti and aplothti. This, however, does not explain which reading created the other. Overall ἁπλότητι, though largely a Western-Byzantine reading (א2 D F G M lat sy), is better suited to the context; it is also a Pauline word while ἁγιότης (hagiotēs) is not. It also best explains the rise of the other variants, πραότητι (praotēti, “gentleness”) and σπλάγχνοις (splanchnois, “compassion”). On the other hand, the external evidence in favor of ἁγιότητι is extremely strong (P46 א* A B C K P Ψ 0121 0243 33 81 1739 1881 al co). This diversity of mss provides excellent evidence for authenticity, but because of the internal evidence listed above, ἁπλότητι is to be preferred, albeit only slightly. |
| (0.18) | (1Co 15:29) | 1 sn Many suggestions have been offered for the puzzling expression baptized for the dead. There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, “I Corinthians 15, 29 and Baptism for the Dead,” Studia Evangelica 2.1 (TU 87), 647-59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul’s reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 15:12, that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians’ actions demonstrated that they had hope for a bodily resurrection. |
| (0.18) | (1Co 11:2) | 1 tc The Western and Byzantine texts, as well as one or two Alexandrian mss (D F G Ψ 33 M latt sy), combine in reading ἀδελφοί (adelphoi, “brothers”) here, while the Alexandrian witnesses (P46 א A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of ἀδελφοί is apparently a motivated reading, however, for scribes would have naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς (epainō de humas, “now I praise you”), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred. |
| (0.18) | (1Co 9:15) | 2 tc The reading ἤ—τὸ καύχημά μου οὐδεὶς κενώσει (ē—to kauchēma mou oudeis kenōsei, “than—no one will deprive me of my reason for boasting!”) is syntactically abrupt, but fully in keeping with Pauline style. It is supported by P46 א* B D*,c 33 1739 1881 as well as early patristic authors. Most witnesses, especially the later ones (א2 C D2 Ψ M lat), have a significantly smoother reading than this: ἢ τὸ καύχημά μου ἵνα τις κενώσῃ (or κενώσει); ē to kauchēma mou hina tis kenōsē (or kenōsei), “than that anyone should deprive me of my boasting.” The simple replacement of οὐδείς with ἵνα essentially accomplishes the smoothing out of the text, and as such the ἵνα reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses. |
| (0.18) | (Rom 15:17) | 1 tc ‡ After οὖν (oun), several significant Alexandrian and Western mss (B C D F G 81 365) have τήν (tēn). The article is lacking in א A Ψ 33 1175 1241 1505 1739 1881 M however. P46 supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchēsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably earlier. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA28 puts the article in brackets, indicating some doubt as to its authenticity. |
