Discovery Box| (0.47477117647059) | (Act 18:7) |
4 tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. |
| (0.47477117647059) | (Act 26:18) |
1 sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47. |
| (0.47477117647059) | (2Co 6:16) |
2 sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi" (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22). |
| (0.47477117647059) | (Eph 3:18) |
1 sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ. |
| (0.47477117647059) | (Col 1:19) |
2 tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God. |
| (0.47477117647059) | (1Jo 2:3) |
1 sn Now. The author, after discussing three claims of the opponents in God%27s&tab=notes" ver="">1:6, 8, and 10 and putting forward three counterclaims of his own in God%27s&tab=notes" ver="">1:7, 1:9, and 2:1, now returns to the theme of “God as light” introduced in God%27s&tab=notes" ver="">1:5. The author will now discuss how a Christian may have assurance that he or she has come to know the God who is light, again by contrast with the opponents who make the same profession of knowing God, but lack the reality of such knowledge, as their behavior makes clear. |
| (0.47477117647059) | (1Jo 4:9) |
2 tn In terms of syntax the force of the genitive τοῦ θεοῦ (tou qeou) may be (1) objective, (2) subjective, or (3) both. The phrase occurs for the first time in the letter in God%27s&tab=notes" ver="">2:5. Here in God%27s&tab=notes" ver="">4:9 the epexegetical ὅτι (Joti) clause which follows makes it clear that this is a subjective genitive, emphasizing God’s love for us rather than our love for God, because it describes God’s action in sending his Son into the world. |
| (0.47477117647059) | (1Jo 4:10) |
2 sn What is important (as far as the author is concerned) is not whether we love God (or say that we love God – a claim of the opponents is probably behind this), but that God has loved us and sent his Son to be the atoning sacrifice which removes believers’ sins. This latter point is similar to the point made in God%27s&tab=notes" ver="">2:2 and is at the heart of the author’s dispute with the opponents, because they were denying any salvific value to Jesus’ earthly life and ministry, including his death on the cross. |
| (0.47477117647059) | (1Jo 5:2) |
1 tn Once more there is the familiar difficulty of determining whether the phrase refers (1) to what precedes or (2) to what follows. Here, because ἐν τούτῳ (en toutw) is followed by a clause introduced by ὅταν (Jotan) which appears to be related, it is best to understand ἐν τούτῳ as referring to what follows. The following ὅταν clause is epexegetical to ἐν τούτῳ, explaining how we know that we love God’s children: “by this we know that we love God’s children, whenever we love God and keep his commandments.” |
| (0.47477117647059) | (Jud 1:4) |
7 tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. God%27s&tab=notes" ver="">1.b.). The earlier and better witnesses (Ì72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds. |
| (0.46775819607843) | (Gen 1:28) |
1 tn As in v. God%27s&tab=notes" ver="">22 the verb “bless” here means “to endow with the capacity to reproduce and be fruitful,” as the following context indicates. As in v. God%27s&tab=notes" ver="">22, the statement directly precedes the command “be fruitful and multiply.” The verb carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); Gen 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation). |
| (0.46775819607843) | (Gen 2:22) |
1 tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the |
| (0.46775819607843) | (Gen 3:11) |
2 sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the |
| (0.46775819607843) | (Gen 4:4) |
2 sn Here are two types of worshipers – one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best. |
| (0.46775819607843) | (Gen 5:22) |
1 sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18. |
| (0.46775819607843) | (Gen 6:8) |
3 tn Heb “in the eyes of,” an anthropomorphic expression for God’s opinion or decision. The |
| (0.46775819607843) | (Gen 6:18) |
2 tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. God%27s&tab=notes" ver="">17-18a). |
| (0.46775819607843) | (Gen 7:1) |
1 tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment. |
| (0.46775819607843) | (Gen 9:6) |
3 sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26. |
| (0.46775819607843) | (Gen 15:16) |
3 sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel. |
