1 Corinthians 15:24 presents an unusual problem. Paul’s argument is that Christ’s resurrection is the firstfruits of all who have died (v 20) and that in Christ all will be made alive (v 22). This will happen in a specific order, first Christ and then those who belong to him (23). Then comes the end, εἶτα τὸ τέλος (v 24a).

Because “you” in English can be singular or plural, translation can become awkward when the Greek is plural. In 1 Cor 3:16, Paul is talking about divisions in the church and warns the Corinthians about the seriousness of their divisiveness. The ESV reads, “Do you not know that you* (ἐστε) are God’s temple and that God’s Spirit dwells in you (ἐν ὑμῖν)?” Italics added. The footnote on “you” indicates “you” and the other pronouns are plural.

While we understand that words have a range of meaning; nevertheless, there can be precision in the meaning of a word. Case in point is οὕτως. It’s core meaning is “in this manner, thus, so,” referring back to what was said or forward to what will be said (BDAG 1 and 2). It can also function as a “marker of a relatively high degree, so” and can also mean “without further ado, just, simply” (BDAG 3 and 4). What it does not mean is “and.” This is why I was surprised at the NIV’s translation of οὕτως in 2 Peter 1:11. Let me unpack Peter’s argument.

I know. καί and pain in the same title. Strange bedfellows. I still remember a few years back when my family was going through a time of deep pain and sadness. A good friend asked me, “Bill, why are you hanging on to the edge of the pool? Just let go and sink.” A strange idea amid pain, but it has stuck with me, and it was some of the best advice I have ever received. Here’s the exegesis behind it.

How you decide on the meaning of a Greek word that rarely occurs?

In Titus 2, Paul gives a list of characteristics and activities for older men (v 2) and then older women (vv 3–5). This later group is to teach the younger women to be “busy at home (οἰκουργούς).” How do you define οἰκουργός? Both it and its variant οἰκουρός occur only here in the New Testament and rarely in secular literature.

ξύλον is a difficult word to translate, although from its entry in BDAG you wouldn’t think so. It gives three basic meanings: (1) Wood; (2) Something made of wood, such as a pole, club, stocks, cross; (3) Tree.

Gal 3:13 in the NIV reads, “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a pole.’” The use of “pole” is, shall we say, unexpected since we know the shape of the cross. How could Jesus have been hung on a pole when the wounds in his hands require a cross?

Every once in a while I come across a verse that is simply impossible to translate. No matter what you do, you over- or under-translate, or at worst, mistranslate. 2 John 1:12 is one of those verses. “Although I have many other things to write (γράφειν) to you, I do not want to use (οὐκ ἐβουλήθην) paper and ink (διὰ χάρτου καὶ μέλανος); instead, I hope to be with you and speak face to face, so that our joy may be complete.”

My friend is wondering when Satan’s powers were limited. Creation? The cross? The Millennium? What prompted the discussion was that a friend of his thinks that Satan is not limited at all right now, and therefore all limiting has to be during the Millennium.

When we go through difficult times, sometimes they are the consequence of our own actions, but not always. When the book of Hebrews talks about God “disciplining” us, it doesn’t always mean we have done something wrong.

ὁ has got to be one of the most flexible words in Greek. When I first saw the 85 pages Wallace commits to the article, I remembered being shocked there was that much to say. But of course there is that much to say, and Matt 28:17 is a good example.