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Discovery Box| (0.19) | (Rom 9:28) | 1 tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian mss (P46 א* A B 6 1506 1739 1881 co), while the longer reading is found principally in Western and Byzantine mss (א2 D F G Ψ 33 1175 1241 1505 2464 M lat). The longer reading follows Isa 10:22-23 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself. |
| (0.19) | (Rom 8:17) | 1 tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs—that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses. |
| (0.19) | (Rom 7:25) | 1 tc ‡ Most mss (א* A 1739 1881 M sy) read “I give thanks to God” rather than “Now thanks be to God” (א1 [B] Ψ 33 81 104 365 1506), the reading of NA28. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucharistō tō theō) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א1 Ψ 33 81 104 365 1506), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 M lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25. |
| (0.19) | (Rom 4:8) | 2 tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences. |
| (0.19) | (Act 19:19) | 6 tn Or “fifty thousand silver drachmas.” BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27). |
| (0.19) | (Act 19:2) | 3 tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews. |
| (0.19) | (Act 15:33) | 3 tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in P74 א A B E Ψ M bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations. |
| (0.19) | (Act 15:1) | 2 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tō ethei tō Mōu>seōs] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tō ethei tō Mōu>seōs peripatēte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view. |
| (0.19) | (Act 3:13) | 1 tc ‡ The repetition of ὁ θεός (ho theos, “God”) before the names of Isaac and Jacob is found in P74 א C (A D without article) 36 104 1175 lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 M. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA28 has the words in brackets, indicating doubts as to their authenticity. |
| (0.19) | (Joh 20:5) | 2 sn Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been. |
| (0.19) | (Joh 18:8) | 4 sn A second time Jesus replied, “I told you that I am he,” identifying himself as the one they are seeking. Jesus also added, “If you are looking for me, let these men go.” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross. |
| (0.19) | (Joh 13:32) | 1 tc A number of early mss (P66 א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א2 A C2 Θ Ψ ƒ13 33 M lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autō, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA28 rightly places the words in brackets, indicating doubt as to their authenticity. |
| (0.19) | (Joh 13:2) | 2 sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan. |
| (0.19) | (Joh 11:47) | 2 tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities. |
| (0.19) | (Joh 9:17) | 3 sn At this point the man, pressed by the Pharisees, admitted there was something special about Jesus. But here, since prophet is anarthrous (is not accompanied by the Greek article) and since in his initial reply in 9:11-12 the man showed no particular insight into the true identity of Jesus, this probably does not refer to the prophet of Deut 18:15, but merely to an unusual person who is capable of working miracles. The Pharisees had put this man on the spot, and he felt compelled to say something about Jesus, but he still didn’t have a clear conception of who Jesus was, so he labeled him a “prophet.” |
| (0.19) | (Joh 8:52) | 1 tc ‡ Significant and early witnesses (P66 א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; P75 D L Ψ 070 ƒ1,13 33 M lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (P75) has the conjunction, the combination of P66 א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA28 has the conjunction in brackets, indicating some doubt as to its authenticity. |
| (0.19) | (Joh 8:41) | 2 tc ‡ Significant and early witnesses (א B L W 070 it sys,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; P66,75 C D Θ Ψ 0250 ƒ13 33 M). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA28 has the conjunction in brackets, indicating some doubt as to its authenticity. |
| (0.19) | (Joh 6:1) | 1 tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John. |
| (0.19) | (Joh 4:4) | 2 sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722 b.c.; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim. |
| (0.19) | (Joh 2:4) | 2 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son. |
