Discovery Box| (0.44839097777778) | (Phi 1:5) |
1 sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16). |
| (0.44839097777778) | (Col 2:9) |
1 sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man. |
| (0.44839097777778) | (1Ti 3:13) |
2 sn In the phrase the faith that is in Christ Jesus, the term faith seems to mean “what Christians believe, Christian truth,” rather than personal trust in Christ. So the whole phrase could mean that others will come to place greater confidence in them regarding Christian truth; but the word “confidence” is much more likely to refer to their own boldness to act on the truth of their convictions. |
| (0.44839097777778) | (Phm 1:2) |
2 tc Most witnesses (D2 Ψ Ï) here read τῇ ἀγαπητῇ (th agaphth, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881 pc), have ἀδελφῇ (adelfh, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading. |
| (0.44839097777778) | (Heb 8:5) |
3 tn The word τύπος (tupos) here has the meaning “an archetype serving as a model, type, pattern, model” (BDAG 1020 s.v. 6.a). This is in keeping with the horizontal imagery accepted for this verse (see sn on “sketch” earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary. |
| (0.44839097777778) | (Heb 9:15) |
1 tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms. |
| (0.44839097777778) | (Heb 12:24) |
1 tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms. |
| (0.44839097777778) | (Jam 3:9) |
1 tc Most later |
| (0.44839097777778) | (1Pe 4:14) |
1 tc Many |
| (0.44839097777778) | (2Pe 1:2) |
4 tn A comma properly belongs at the end of v. 2 instead of a period, since v. 3 is a continuation of the same sentence. With the optative in v. 2, the author has departed from Paul’s normal greeting (in which no verb is used), rendering the greeting a full-blown sentence. Nevertheless, this translation divides the verses up along thematic lines in spite of breaking up the sentence structure. For more explanation, see note on “power” in v. 3. |
| (0.44839097777778) | (2Pe 1:20) |
1 tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prwton) constitute the object and complement of γινώσκοντες (ginwskonte"). The participle is dependent on the main verb in v. 19 (“you do well [if you pay attention]”), probably in a conditional usage. An alternative is to take it imperativally: “Above all, know this.” In this rendering, πρῶτον is functioning adverbially. Only here and 2 Pet 3:3 is τοῦτο πρῶτον found in the NT, making a decision more difficult. |
| (0.44839097777778) | (2Pe 2:1) |
5 tn Or “destructive opinions,” “destructive viewpoints.” The genitive ἀπωλείας (apwleia") could be taken either attributively (“destructive”) or as a genitive of destination (“leading to destruction”). Although the preferable interpretation is a genitive of destination, especially because of the elaboration given at the end of the verse (“bringing swift destruction on themselves”), translating it attributively is less cumbersome in English. Either way, the net result is the same. |
| (0.44839097777778) | (1Jo 2:19) |
1 tn See note on the translation of the Greek verb μένω (menw) in 2:6. Here μένω has been translated as “remained” since it is clear that a change of status or position is involved. The opponents departed from the author’s congregation(s) and showed by this departure that they never really belonged. Had they really belonged, they would have stayed (“remained”). |
| (0.44839097777778) | (1Jo 2:24) |
1 tn The word translated “remain” may also be translated “reside” (3 times in 2:24). See also the notes on the translation of the Greek verb μένω (menw) in 2:6 and in 2:19. Here the word can really have both nuances of “residing” and “remaining” and it is impossible for the English reader to catch both nuances if the translation provides only one. This occurs three times in 2:24. |
| (0.44839097777778) | (1Jo 3:3) |
4 sn 1 John 3:1-3. All of 3:1-3 is a parenthesis within the present section in which the author reflects on what it means to be fathered by God, a subject he has mentioned at the end of 2:29. The sequence of the argument is then resumed by 3:4, which is in opposition to 2:29. |
| (0.44839097777778) | (1Jo 4:1) |
3 sn Test the spirits. Since in the second half of the present verse the author mentions “false prophets” who have “gone out into the world,” it appears highly probable that his concept of testing the spirits is drawn from the OT concept of testing a prophet to see whether he is a false prophet or a true one. The procedure for testing a prophet is found in Deut 13:2-6 and 18:15-22. An OT prophet was to be tested on the basis of (a) whether or not his predictive prophecies came true (Deut 18:22) and (b) whether or not he advocated idolatry (Deut 13:1-3). In the latter case the people of Israel are warned that even if the prophet should perform an authenticating sign or wonder, his truth or falsity is still to be judged on the basis of his claims, that is, whether or not he advocates idolatry. Here in 1 John the idea of “testing the spirits” comes closer to the second OT example of “testing the prophets” mentioned above. According to 1 John 4:2-3, the spirits are to be tested on the basis of their christological confession: The person motivated by the Spirit of God will confess Jesus as the Christ who has come in the flesh, while the person motivated by the spirit of deceit will not confess Jesus and is therefore not from God. This comes close to the idea expressed by Paul in 1 Cor 12:3 where the person speaking charismatic utterances is also to be judged on the basis of his christological confession: “So I want you to understand that no one speaking by the Spirit of God says, ‘Jesus is cursed,’ and no one can say ‘Jesus is Lord,’ except by the Holy Spirit.” |
| (0.44839097777778) | (1Jo 4:19) |
1 sn No object is supplied for the verb love (the author with his propensity for obscurity has left it to the readers to supply the object). The obvious objects that could be supplied from the context are either God himself or other believers (the brethren). It may well be that the author has both in mind at this point; the statement is general enough to cover both alternatives, although the following verse puts more emphasis on love for the brethren. |
| (0.44839097777778) | (2Jo 1:7) |
1 tn Technically this ὅτι (Joti) clause is subordinate to the verb περιπατῆτε (peripathte) at the end of v. 6, giving the reason why the readers should walk in the commandment to love one another. But BDF §456.1 notes that subordination “is often very loose” in such cases and can be translated “for.” Thus the ὅτι assumes something of an inferential sense, drawing an inference based on what has preceded. |
| (0.44839097777778) | (2Jo 1:9) |
2 tn Here μένω (menw) has been translated “remain” rather than “reside” since a change in status or position is present in the context: The opponents did not “remain” but “ran on ahead.” The verb μένω is used only here (twice in this verse) in the Johannine letters in connection with “teaching” but in the Gospel of John it is used three times with reference to the teaching of Jesus himself (7:16, 17; 18:19). |
| (0.44839097777778) | (Jud 1:3) |
5 sn The term “faith” has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing. Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief. |
