Tamaño de la fuente
Romans 5:1-2
New English Translation
Romans 5:1-2
New English Translation
The Expectation of Justification
5 [a] Therefore, since we have been declared righteous by faith, we have[b] peace with God through our Lord Jesus Christ, 2 through whom we have also obtained access[c] into this grace in which we stand, and we rejoice[d] in the hope of God’s glory.
Read full chapterNotas al pie
- Romans 5:1 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
- Romans 5:1 tc A number of significant witnesses have the subjunctive ἔχωμεν (echōmen, “let us have”) instead of ἔχομεν (echomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א1 B2 F G P Ψ 0220vid 104 365 1241 1505 1506 1739c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS5 appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א1 might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220vid, probably א1 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA28 as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the autograph. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was the initial text—just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirēnēn echōmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.
- Romans 5:2 tc ‡ There is some dispute over whether τῇ πίστει is here or not. Several decent witnesses lack the words (B D F G 0220 sa Ambst) while they are found (with ἐν preceding the article in some) in other witnesses, some of which are very good (א [+ ἐν in א1; lacking in א*, omitted in אc] A [also with ἐν] C Ψ 33 1739 1881 lat). On balance, the shorter reading has stronger external witnesses. As well, (ἐν) τῇ πίστει strikes the reader as mildly redundant and certainly as a clarification. As such, it seems to be a motivated reading. It is thus best to delete the words from the text.
- Romans 5:2 tn Or “exult, boast.”
Romans 10:9
New English Translation
Romans 10:9
New English Translation
9 because if you confess with your mouth that Jesus is Lord[a] and believe in your heart that God raised him from the dead, you will be saved.
Read full chapterNotas al pie
- Romans 10:9 tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.
Ephesians 2:8-9
New English Translation
Ephesians 2:8-9
New English Translation
8 For by grace you are saved[a] through faith,[b] and this is not from yourselves, it is the gift of God; 9 it is not from[c] works, so that no one can boast.[d]
Read full chapterNotas al pie
- Ephesians 2:8 tn See note on the same expression in v. 5.
- Ephesians 2:8 tc The feminine article is found before πίστεως (pisteōs, “faith”) in the Byzantine text as well as in A Ψ 1241 1881 al. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia tēs pisteōs) is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1175 1505 1739 al bo) lack the article. Without the article, the meaning of the text is most likely “saved through faith” as opposed to “saved through the faith.” On both internal and external grounds the anarthrous wording is preferred.
- Ephesians 2:9 tn Or “not as a result of.”
- Ephesians 2:9 tn Grk “lest anyone should boast.”
Acts 2:38
New English Translation
Acts 2:38
New English Translation
38 Peter said to them, “Repent, and each one of you be baptized[a] in the name of Jesus Christ[b] for[c] the forgiveness of your sins, and you will receive the gift of the Holy Spirit.[d]
Read full chapterNotas al pie
- Acts 2:38 tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.
- Acts 2:38 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.
- Acts 2:38 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis aphesin tōn hamartiōn humōn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works—an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts—especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.
- Acts 2:38 tn Here the genitive τοῦ ἁγίου πνεύματος (tou hagiou pneumatos) is a genitive of apposition; the gift consists of the Holy Spirit.
Acts 3:19
New English Translation
Acts 3:19
New English Translation
19 Therefore repent and turn back so that your sins may be wiped out,
Read full chapter
Galatians 3:27
New English Translation
Galatians 3:27
New English Translation
27 For all of you who[a] were baptized into Christ have clothed yourselves with Christ.
Read full chapterNotas al pie
- Galatians 3:27 tn Grk “For as many of you as.”
Colossians 2:12
New English Translation
Colossians 2:12
New English Translation
12 Having been buried with him in baptism, you also have been raised with him through your[a] faith in the power[b] of God who raised him from the dead.
Read full chapterNotas al pie
- Colossians 2:12 tn The article with the genitive modifier τῆς πίστεως (tēs pisteōs) is functioning as a possessive pronoun (ExSyn 215).
- Colossians 2:12 tn The genitive τῆς ἐνεργείας (tēs energeias) has been translated as an objective genitive, “faith in the power.”
1 Peter 3:21
New English Translation
1 Peter 3:21
New English Translation
21 And this prefigured baptism, which now saves you[a]—not the washing off of physical dirt[b] but the pledge[c] of a good conscience to God—through the resurrection of Jesus Christ,
Read full chapterNotas al pie
- 1 Peter 3:21 tn Grk “which also, [as] an antitype, now saves you, [that is] baptism.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- 1 Peter 3:21 tn Grk “the removal of the dirt of the flesh,” where flesh refers to the physical make-up of the body with no moral connotations.
- 1 Peter 3:21 tn Or “response”; “answer.”
New English Translation (NET)
NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.