Discovery Box| (0.50351098039216) | (Phi 2:6) |
2 sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God. |
| (0.50351098039216) | (Phi 3:19) |
1 tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.” |
| (0.50351098039216) | (Col 2:2) |
4 tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì46 B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048vid 1175 bo), and “of the God and Father of Christ” (א2 Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic. |
| (0.50351098039216) | (1Th 1:3) |
2 tn Or the phrase may connect at the end of the verse: “hope…in the presence of our God and Father.” |
| (0.50351098039216) | (1Th 2:2) |
2 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. This same phrase occurs in vv. 8 and 9 as well. |
| (0.50351098039216) | (1Th 2:13) |
3 tn Paul’s focus is their attitude toward the message he preached: They received it not as a human message but a message from God. |
| (0.50351098039216) | (1Th 4:14) |
1 tn “we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.” |
| (0.50351098039216) | (2Th 3:5) |
1 tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“your love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on believers being directed toward the love God gives which in turn produces increased love in them for him. |
| (0.50351098039216) | (1Ti 4:14) |
2 sn These prophetic words perhaps spoke of what God would do through Timothy in his ministry (cf. 1 Tim 1:18). |
| (0.50351098039216) | (2Ti 3:17) |
1 tn Grk “the man of God,” but ἄνθρωπος (anqrwpos) is most likely used here in a generic sense, referring to both men and women. |
| (0.50351098039216) | (Tit 1:3) |
1 tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time. |
| (0.50351098039216) | (Heb 8:10) |
3 tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31. |
| (0.50351098039216) | (Heb 11:33) |
2 sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40). |
| (0.50351098039216) | (Heb 12:13) |
1 sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.” |
| (0.50351098039216) | (1Pe 2:6) |
4 tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem. |
| (0.50351098039216) | (1Pe 4:4) |
3 tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian. |
| (0.50351098039216) | (2Pe 1:4) |
3 sn Although the author has borrowed the expression partakers of the divine nature from paganism, his meaning is clearly Christian. He does not mean apotheosis (man becoming a god) in the pagan sense, but rather that believers have an organic connection with God. Because of such a connection, God can truly be called our Father. Conceptually, this bears the same meaning as Paul’s “in Christ” formula. The author’s statement, though startling at first, is hardly different from Paul’s prayer for the Ephesians that they “may be filled up to all the fullness of God” (3:19). |
| (0.50351098039216) | (2Pe 2:5) |
2 tn Grk “he”; the referent (God) has been repeated here for clarity, although this is somewhat redundant with the beginning of v. 4. |
| (0.50351098039216) | (2Pe 3:5) |
2 tn The word order in Greek places “the word of God” at the end of the sentence. See discussion in the note on “these things” in v. 6. |
| (0.50351098039216) | (1Jo 2:27) |
4 sn The pronoun could refer (1) to God or (2) to Jesus Christ, but a reference to Jesus Christ is more likely here. |
