Discovery Box| (0.31) | (Rev 11:12) | 2 tn Though the nearest antecedent to the subject of ἤκουσαν (ēkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice. |
| (0.31) | (Rev 4:2) | 1 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75). |
| (0.31) | (Rev 2:6) | 1 tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied. |
| (0.31) | (Rev 1:10) | 1 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75). |
| (0.31) | (2Jo 1:11) | 1 sn Shares in his evil deeds. Giving a public greeting could be understood by an onlooker to suggest agreement with the (false) teaching of the opponents and is thus prohibited by John. |
| (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) | (2Pe 1:17) | 2 tn The verb εὐδόκησα (eudokēsa) in collocation with εἰς ὅν (eis hon) could either mean “in whom I am well-pleased, delighted” (in which case the preposition functions like ἐν [en]), or “on whom I have set my favor.” |
| (0.31) | (1Pe 3:14) | 1 sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19). |
| (0.31) | (Jam 1:20) | 2 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion). |
| (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) | (Tit 1:6) | 3 tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation. |
| (0.31) | (2Ti 2:23) | 2 tn Or “fights,” although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although “quarrel” is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement. |
| (0.31) | (1Ti 4:13) | 1 sn The public reading of scripture refers to reading the scripture out loud in the church services. In a context where many were illiterate and few could afford private copies of scripture, such public reading was especially important. |
| (0.31) | (1Ti 3:6) | 2 tn Grk “the judgment of the devil,” which could also mean “the judgment that the devil incurred.” But see 1 Tim 1:20 for examples of the danger Paul seems to have in mind. |
| (0.31) | (2Th 3:6) | 2 tn Or “unruly, out of line.” The particular violation Paul has in mind is idleness (as described in vv. 8-11), so this could be translated to reflect that. |
| (0.31) | (Phi 1:27) | 3 tn The phrase “the faith of the gospel” could mean one of three things: “the faith that is the gospel” (genitive of apposition), “the faith that originates from the gospel” (genitive of source), or “faith in the gospel” (objective genitive). |
| (0.31) | (Gal 3:3) | 3 tn The verb ἐπιτελεῖσθε (epiteleisthe) has been translated as a conative present (see ExSyn 534). This is something the Galatians were attempting to do, but could not accomplish successfully. |
| (0.31) | (Gal 3:16) | 2 tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham. |
| (0.31) | (Gal 1:7) | 1 tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches. |
| (0.31) | (Rom 15:13) | 1 tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12). |
