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Discovery Box| (0.25) | (Rev 2:4) | 1 tn The Greek word translated “departed from” (ἀφίημι, aphiēmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong. |
| (0.25) | (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. |
| (0.25) | (Jud 1:10) | 1 sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing—the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them. |
| (0.25) | (3Jo 1:10) | 1 tn The third-class condition (ἐὰν ἔλθω, ean elthō) seems to be used by the author to indicate real uncertainty on his part as to whether he will visit Diotrephes’ church or not. |
| (0.25) | (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. |
| (0.25) | (2Jo 1:8) | 2 sn The idea of a reward for Christians who serve faithfully is not common in the Johannine writings, but can be found in Rev 11:18 and 22:12. |
| (0.25) | (2Jo 1:9) | 4 sn The idiom translated have God means to have a relationship to God as a genuine believer. The phrase has both the Father and the Son later in this verse should be understood the same way. |
| (0.25) | (1Jo 5:18) | 1 tn The concept represented by the verb γεννάω (gennaō) here means to be fathered by God and thus a child of God. The imagery in 1 John is that of the male parent who fathers children (see 2:29). |
| (0.25) | (1Jo 3:2) | 6 sn Is revealed. It may well be that the use of the same passive verb here (from φανερόω, phaneroō) is intended to suggest to the reader the mention of the parousia (Christ’s second coming) in 2:28. |
| (0.25) | (1Jo 3:2) | 1 tn The subject of the third person singular passive verb ἐφανερώθη (ephanerōthē) in 3:2 is the following clause τί ἐσόμεθα (ti esometha): “Beloved, now we are children of God, and what we shall be has not yet been revealed.” |
| (0.25) | (1Jo 2:29) | 2 tn The verb γεννάω (gennaō) presents a translation problem: (1) should the passive be translated archaically “be begotten” (the action of the male parent; see BDAG 193 s.v. 1.a) or (2) should it be translated “be born” (as from a female parent; see BDAG 194 s.v. 2)? A number of modern translations (RSV, NASB, NIV) have opted for the latter, but (3) the imagery expressed in 1 John 3:9 clearly refers to the action of the male parent in procreating a child, as does 5:1 (“everyone who loves the father loves the child fathered by him”), and so a word reflecting the action of the male parent is called for here. The contemporary expression “fathered by” captures this idea. |
| (0.25) | (1Jo 2:19) | 4 tn Grk “in order that it may be demonstrated.” The passive infinitive has been translated as active and the purpose clause translated by an infinitive in keeping with contemporary English style. |
| (0.25) | (1Jo 2:12) | 3 tn “His” probably refers to Jesus Christ. Note the last reference was to Jesus in 2:8 and before that in 2:6; also the mention of sins being forgiven suggests Jesus’ work on the cross. |
| (0.25) | (2Pe 3:14) | 3 tn “When you come into” is not in Greek. However, the dative pronoun αὐτῷ (autō) does not indicate agency (“by him”), but presence or sphere. The idea is “strive to be found {before him/in his presence}.” |
| (0.25) | (2Pe 2:19) | 1 tn Verse 19 is a subordinate clause in Greek. The masculine nominative participle “promising” (ἐπαγγελλόμενοι, epangellomenoi) refers back to the subject of vv. 17-18. At the same time, it functions subordinately to the following participle, ὑπάρχοντες (huparchontes, “while being”). |
| (0.25) | (2Pe 2:12) | 5 tn There is no conjunction joining this last clause of v. 12 to the preceding (i.e., no “and consequently”). The argument builds asyndetically (a powerful rhetorical device in Greek), but cannot be naturally expressed in English as such. |
| (0.25) | (2Pe 2:10) | 4 tn Δόξας (doxas) almost certainly refers to angelic beings rather than mere human authorities, though it is difficult to tell whether good or bad angels are in view. Verse 11 seems to suggest that wicked angels is what the author intends. |
| (0.25) | (1Pe 5:9) | 5 tn This verb carries the nuance “to accomplish, complete,” emphasizing their faithful endurance in suffering. The verb is passive in Greek (“suffering is being endured by your brotherhood”), but has been translated as an active to give a smoother English style. |
| (0.25) | (1Pe 4:16) | 2 tn These are third person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second person verbs since this is smoother English idiom. |
| (0.25) | (1Pe 4:13) | 2 tn The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7. |
