Discovery Box| (0.31) | (Rev 16:21) | 3 tn Grk “on men,” but ἄνθρωπος (anthrōpos) is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children). |
| (0.31) | (Rev 3:15) | 1 sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness. |
| (0.31) | (Rev 1:3) | 2 tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself. |
| (0.31) | (Jud 1:12) | 3 sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction. |
| (0.31) | (2Pe 3:10) | 3 tn Or “hissing sound,” “whirring sound,” “rushing sound,” or “loud noise.” The word occurs only here in the NT. It was often used of the crackle of a fire, as would appear appropriate in this context. |
| (0.31) | (2Pe 2:11) | 2 tn Grk “who are greater in strength and power.” What is being compared, however, could either be the false teachers or “the glorious ones,” in which case “angels” would refer to good angels and “the glorious ones” to evil angels. |
| (0.31) | (Jam 5:9) | 2 sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach. |
| (0.31) | (Phm 1:13) | 2 tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle. |
| (0.31) | (2Ti 1:12) | 4 sn That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18; 1 Cor 3:13; 2 Cor 5:9-10). |
| (0.31) | (Phi 1:22) | 3 sn I don’t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24-25. |
| (0.31) | (Phi 1:6) | 2 tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here. |
| (0.31) | (Gal 2:12) | 2 tn Grk “he drew back.” If ἑαυτόν (heauton) goes with both ὑπέστελλεν (hupestellen) and ἀφώριζεν (aphōrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a). |
| (0.31) | (2Co 11:9) | 2 tn If the participle ἐλθόντες (elthontes) is taken as temporal rather than adjectival, the translation would be, “for the brothers, when they came from Macedonia, fully supplied my needs” (similar to NASB). |
| (0.31) | (2Co 2:2) | 1 tn Or “to cheer me up.” L&N 25.131 translates this “For if I were to make you sad, who would be left to cheer me up?” |
| (0.31) | (Rom 9:31) | 2 tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunēs) as an attributed genitive (see ExSyn 89-91). |
| (0.31) | (Rom 9:7) | 1 tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael. |
| (0.31) | (Act 27:29) | 2 tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.” |
| (0.31) | (Act 26:24) | 3 sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this. |
| (0.31) | (Act 25:23) | 3 tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. |
| (0.31) | (Act 24:11) | 2 sn Part of Paul’s defense is that he would not have had time to organize a revolt, since he had arrived in Jerusalem not more than twelve days ago. |
