Your search for "An" did not find any bible verses that matched.
Discovery Box| (0.25) | (Rev 1:12) | 2 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” |
| (0.25) | (Rev 1:5) | 4 tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death—a frequent refrain in the Apocalypse. |
| (0.25) | (Jud 1:23) | 3 sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility, but fearing God without showing mercy can turn into personal judgment and condemnation. |
| (0.25) | (Jud 1:6) | 3 sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ. |
| (0.25) | (3Jo 1:5) | 1 tn The author has already described Gaius as “dear friend” or “beloved” (τῷ ἀγαπητῷ, tō agapētō) in v. 1; he will address Gaius in the same way in vv. 5 and 11 (᾿Αγαπητέ, Agapēte). This is a term of endearment and personal warmth, much as it is when used by the author as an address in 1 John 2:7. |
| (0.25) | (2Jo 1:7) | 2 tn “As” is not in the Greek text. It is supplied for clarity in English, since (like in the same confession in 1 John 4:2) ᾿Ιησοῦν (Iēsoun) should be understood as object and Χριστόν (Christon) as complement of an object-complement double accusative construction. |
| (0.25) | (2Jo 1:1) | 3 sn 2 John is being written to warn a “sister” church some distance away, referred to as an elect lady, of the missionary efforts of the secessionist false teachers (discussed in 1 John) and the dangers of welcoming them whenever they arrive. |
| (0.25) | (1Jo 5:3) | 2 tn Once again the genitive could be understood as (1) objective, (2) subjective, or (3) both. Here an objective sense is more likely (believers’ love for God) because in the previous verse it is clear that God is the object of believers’ love. |
| (0.25) | (1Jo 4:14) | 1 tn Because σωτῆρα (sōtēra) is the object complement of υἱόν (huion) in a double accusative construction in 4:14, there is an understood equative verb joining the two, with the resultant meaning “the Father sent the Son to be the Savior of the world.” |
| (0.25) | (1Jo 3:2) | 1 sn What we will be. The opponents have been revealed as antichrists now (2:19). What believers will be is to be revealed later. In light of the mention of the parousia in 2:28, it seems likely that an eschatological revelation of the true character of believers is in view here. |
| (0.25) | (1Jo 1:9) | 2 tn The ἵνα (hina) followed by the subjunctive is here equivalent to the infinitive of result, an “ecbatic” or consecutive use of ἵνα according to BDAG 477 s.v. 3 where 1 John 1:9 is listed as a specific example. The translation with participles (“forgiving,…cleansing”) conveys this idea of result. |
| (0.25) | (2Pe 3:15) | 1 tn The language here is cryptic. It probably means “regard the patience of our Lord as an opportunity for salvation.” In the least, Peter is urging his audience to take a different view of the delay of the parousia than that of the false teachers. |
| (0.25) | (2Pe 3:12) | 1 tn Or possibly, “striving for,” but the meaning “hasten” for σπουδάζω (spoudazō) is normative in Jewish apocalyptic literature (in which the coming of the Messiah/the end is anticipated). Such a hastening is not an arm-twisting of the divine volition, but a response by believers that has been decreed by God. |
| (0.25) | (2Pe 3:1) | 1 tn Grk “I am already writing this [as] a second letter.” The object-complement construction is more smoothly rendered in English a bit differently. Further, although the present tense γράφω (graphō) is used here, English convention employs an epistolary past tense. (The Greek epistolary aorist might have been expected here, but it also occurs in situations unlike its English counterparts.) |
| (0.25) | (2Pe 2:22) | 2 tn The quotation is a loose rendering of Prov 26:11. This proverb involves a participle that is translated like a finite verb (“returns”). In the LXX this line constitutes a subordinate and dependent clause. But since the line has been lifted from its original context, it has been translated as an independent statement. |
| (0.25) | (2Pe 2:12) | 2 tn The false teachers could conceivably be men or women, but in v. 14 they are said to have eyes “full of an adulteress.” This can only refer to men. Hence, both here and in v. 17 the false teachers are described as “men.” |
| (0.25) | (2Pe 2:6) | 1 tc Several significant witnesses omit καταστροφῇ (katastrophē, “destruction”; such as P72* B C* 442 1175 1241 1243 1739 1881 bo), but this is probably best explained as an accidental omission due to homoioarcton (the word following is κατέκρινεν [katekrinen, “he condemned”]). |
| (0.25) | (2Pe 1:8) | 3 sn Continually increasing. There are evidently degrees of ownership of these qualities, implying degrees of productivity in one’s intimacy with Christ. An idiomatic rendering of the first part of v. 8 would be “For if you can claim ownership of these virtues in progressively increasing amounts…” |
| (0.25) | (2Pe 1:10) | 4 tn In Greek οὐ μή (ou mē) followed by the subjunctive is normally the strongest way to negate an action. Coupled with πότε (pote, “ever”), the statement is even more emphatic. The author is offering sage advice on how to grow in grace. |
| (0.25) | (2Pe 1:1) | 4 tc A few witnesses (א Ψ 442 vgmss syph sa) read κυρίου (kuriou, “Lord”) for θεοῦ (theou, “God”) in v. 1, perhaps due to confusion of letters (since both words were nomina sacra), or perhaps because “our God and Savior, Jesus Christ” is an unusual expression (though hardly because of theological objections to θεοῦ). |
