Discovery Box| (0.485677425) | (Rom 1:17) |
1 tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”). |
| (0.485677425) | (1Co 14:34) |
2 sn For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18). |
| (0.485677425) | (Gal 5:24) |
1 tc ‡ Some |
| (0.485677425) | (1Th 1:8) |
1 sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the message of the Lord” because of the focus upon the spread of the gospel evident in the passage. |
| (0.485677425) | (2Th 3:1) |
2 sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the Lord’s message” because of the focus upon the spread of the gospel evident in the passage. |
| (0.485677425) | (Heb 3:6) |
4 tc The reading adopted by the translation is found in Ì13,46 B sa, while the vast majority of |
| (0.485677425) | (Heb 13:21) |
2 tc ‡ Most |
| (0.485677425) | (Jam 2:20) |
3 tc Most witnesses, including several important ones (א A C2 P Ψ 33 Ï sy bo), have νεκρά (nekra, “dead”) here, while Ì74 reads κενή (kenh, “empty”). Both variants are most likely secondary, derived from ἀργή (argh, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while Ì74’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred. |
| (0.485677425) | (1Pe 2:24) |
3 tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.” |
| (0.485677425) | (1Pe 3:19) |
1 tn Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.485677425) | (1Pe 5:13) |
2 sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24-25; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here. |
| (0.485677425) | (2Pe 1:21) |
1 tn If, as seems probable, the “prophecy” mentioned here is to be identified with the “prophecy of scripture” mentioned in the previous verse, then the Greek term ἄνθρωποι (anqrwpoi, “men”) would refer specifically to the human authors of scripture, who (as far as we know) were all men. Thus “men” has been used here in the translation. If, on the other hand, the “prophecy” mentioned in the present verse is not limited to scripture but refers to oral prophecy as well, then women would be included, since Joel 2:20 specifically mentions “sons and daughters” as having the ability to prophesy, and the NT clearly mentions prophetesses (Luke 2:36; Acts 21:9). |
| (0.485677425) | (1Jo 3:8) |
3 tn Here εἰς τοῦτο (eis touto) states the purpose for the revelation of God’s Son. However, the phrase offers the same difficulty as all the ἐν τούτῳ (en toutw) phrases in 1 John: Does it refer to what precedes or to what follows? By analogy with the ἐν τούτῳ construction it is probable that the phrase εἰς τοῦτο here refers to what follows: There is a ἵνα (Jina) clause following which appears to be related to the εἰς τοῦτο, and in fact is resumptive (that is, it restates the idea of “purpose” already expressed by the εἰς τοῦτο). Thus the meaning is: “For this purpose the Son of God was revealed: to destroy the works of the devil.” |
| (0.485677425) | (1Jo 3:16) |
3 sn References to the fact that Jesus laid down his life using the verb τίθημι (tiqhmi) are unique to the Gospel of John (10:11, 15, 17, 18; 13:37, 38; 15:13) and 1 John (only here). From John’s perspective Jesus’ act in giving up his life sacrificially was a voluntary one; Jesus was always completely in control of the situation surrounding his arrest, trials, and crucifixion (see John 10:18). There is a parallel with 1 John 2:6 – there, as here, the life of Jesus (during his earthly ministry) becomes the example for believers to follow. This in turn underscores the importance of Jesus’ earthly life and ministry (especially his sacrificial death on the cross), a point of contention between the author and his opponents in 1 John. See 1 John 4:10 for a further parallel. |
| (0.485677425) | (1Jo 5:4) |
8 tn The use of the aorist participle (ἡ νικήσασα, Jh nikhsasa) to refer to faith as the conquering power that “has conquered the world” in 5:4b is problematic. Debate here centers over the temporal value of the aorist participle: (1) It may indicate an action contemporaneous with the (present tense) main verb, in which case the alternation between aorist participle in 5:4b and present participle in 5:5 is one more example of the author’s love of stylistic variation with no difference in meaning. (2) Nevertheless, an aorist participle with a present tense main verb would normally indicate an action antecedent to that of the main verb, so that the aorist participle would describe a past action. That is the most probable here. Thus the aorist participle stresses that the conquest of the world is something that has already been accomplished. |
| (0.485677425) | (1Jo 5:7) |
1 tn A second causal ὅτι (Joti) clause (after the one at the end of the preceding verse) is somewhat awkward, especially since the reasons offered in each are somewhat different. The content of the second ὅτι clause (the one in question here) goes somewhat beyond the content of the first. The first ὅτι clause, the one at the end of 5:6, stated the reason why the Spirit is the witness: because the Spirit is the truth. The second ὅτι clause, here, states that there are three witnesses, of which the Spirit is one. It is probably best, therefore, to understand this second ὅτι as indicating a somewhat looser connection than the first, not strictly causal but inferential in sense (the English translation “for” captures this inferential sense). See BDF §456.1 for a discussion of this ‘looser’ use of ὅτι. |
| (0.485677425) | (1Jo 5:11) |
2 sn In understanding how “God’s testimony” (added to the three witnesses of 5:8) can consist of eternal life it is important to remember the debate between the author and the opponents. It is not the reality of eternal life (whether it exists at all or not) that is being debated here, but rather which side in the debate (the author and his readers or the opponents) possesses it (this is a key point). The letter began with a testimony that “the eternal life” has been revealed (1:2), and it is consummated here with the reception or acknowledgment of that eternal life as the final testimony. This testimony (which is God’s testimony) consists in eternal life itself, which the author and the readers possess, but the opponents do not. This, for the author, constitutes the final apologetic in his case against the opponents. |
| (0.4845526) | (Gen 1:2) |
5 sn The watery deep. In the Babylonian account of creation Marduk killed the goddess Tiamat (the salty sea) and used her carcass to create heaven and earth. The form of the Hebrew word for “deep” is distinct enough from the name “Tiamat” to deny direct borrowing; however, it is possible that there is a polemical stress here. Ancient Israel does not see the ocean as a powerful deity to be destroyed in creation, only a force of nature that can be controlled by God. |
| (0.4845526) | (Gen 2:8) |
1 sn The |
| (0.4845526) | (Gen 2:10) |
3 sn Eden is portrayed here as a source of life-giving rivers (that is, perennial streams). This is no surprise because its orchard is where the tree of life is located. Eden is a source of life, but tragically its orchard is no longer accessible to humankind. The river flowing out of Eden is a tantalizing reminder of this. God continues to provide life-giving water to sustain physical existence on the earth, but immortality has been lost. |
