Discovery Box| (0.59307788571429) | (Act 27:4) |
2 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island. |
| (0.59307788571429) | (1Co 8:1) |
1 sn “We all have knowledge.” Here and in v. 4 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas. |
| (0.59307788571429) | (1Co 8:4) |
1 sn “An idol in this world is nothing” and “There is no God but one.” Here and in v. 1 Paul cites certain slogans the Corinthians apparently used to justify their behavior (cf. 6:12-13; 7:1; 10:23). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas. |
| (0.59307788571429) | (1Co 10:23) |
1 sn “Everything is lawful.” Here again Paul cites certain slogans the Corinthians used to justify their behavior (cf. 6:12-13; 7:1; 8:1, 4). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas. |
| (0.59307788571429) | (2Co 6:5) |
2 tn Usually κόποις (kopois) has been translated as “labors” or “hard work,” but see Matt 26:10 where it means “trouble”; “distress” (L&N 22.7). In this context with so many other terms denoting suffering and difficulty, such a meaning is preferable. |
| (0.59307788571429) | (2Co 8:12) |
1 tn The words “the gift itself” are not in the Greek text but are implied. Translators often supply an English phrase like “it is” (NASB) but in the context, Paul is clearly referring to the collection Titus was to oversee (2 Cor 8:4-7). Therefore there is no reason not to specify the referent (the gift) more narrowly for clarity. |
| (0.59307788571429) | (2Co 10:7) |
1 tn The phrase is close to a recognized idiom for judging based on outward appearances (L&N 30.120). Some translators see a distinction, however, and translate 2 Cor 10:7a as “Look at what is in front of your eyes,” that is, the obvious facts of the case (so NRSV). |
| (0.59307788571429) | (2Co 11:21) |
2 sn It seems best, in context, to see the statement we were too weak for that as a parenthetical and ironic comment by Paul on his physical condition (weakness or sickness) while he was with the Corinthians (cf. 2 Cor 12:7-10; Gal 4:15). |
| (0.59307788571429) | (Col 2:4) |
1 tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).” |
| (0.59307788571429) | (Tit 1:7) |
1 sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7. |
| (0.59307788571429) | (Phm 1:20) |
1 sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave. |
| (0.59307788571429) | (Heb 2:2) |
1 sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]). |
| (0.59307788571429) | (Jam 1:8) |
1 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2). |
| (0.59307788571429) | (Jam 2:20) |
2 tn Grk “O empty man.” Here the singular vocative ἄνθρωπε (anqrwpe, “man”) means “person” or even “fellow.” Cf. BDAG 82 s.v. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7). |
| (0.59307788571429) | (1Pe 2:7) |
1 tn Grk “to you who believe is the value,” referring to their perception of the stone in contrast to those who reject (vv. 7b-8). But the expression may also be translated as “to you who believe is this honor,” referring to the lack of shame cited in v. 6b. |
| (0.59307788571429) | (1Pe 2:7) |
2 tn Grk “the value” or “the honor,” but the former is preferred since it comes from the same root as “priceless” in vv. 4, 6, and it is in contrast to the negative estimate of the stone by those who reject (vv. 7b-8). |
| (0.59307788571429) | (1Pe 4:8) |
3 sn The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21-22; 1 Cor 13:4-7). |
| (0.59307788571429) | (1Pe 5:6) |
2 tn Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7) and “humble” (v. 6). |
| (0.59307788571429) | (1Jo 3:7) |
1 sn The one who practices righteousness. The participle (ὁ ποιῶν, Jo poiwn) + noun constructions in 3:7 and in 3:8a, the first positive and the second negative, serve to emphasize the contrast between the true Christians (“the one who practices righteousness”) and the opponents (“the one who practices sin,” 3:8a). |
| (0.59307788571429) | (1Jo 3:16) |
2 tn Grk “that one.” Context indicates a reference to Jesus. The mention of the sacrificial death in 3:16 (ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν, Juper hmwn thn yuchn autou eqhken) points to Jesus as the referent here. (This provides further confirmation that ἐκεῖνος [ekeinos] in 2:6; 3:3, 5, and 7 refers to Jesus.) |
