Discovery Box| (0.20) | (Rev 19:15) | 7 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.” |
| (0.20) | (Rev 19:6) | 4 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.” |
| (0.20) | (Rev 16:14) | 2 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.” |
| (0.20) | (Rev 16:7) | 3 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.” |
| (0.20) | (Rev 15:3) | 4 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.” |
| (0.20) | (Rev 11:17) | 2 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.” |
| (0.20) | (Rev 4:8) | 4 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.” |
| (0.20) | (Rev 1:8) | 2 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.” |
| (0.20) | (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. |
| (0.20) | (1Jo 5:19) | 1 tn The preposition ἐκ (ek) here indicates both source and possession: Christians are “from” God in the sense that they are begotten by him, and they belong to him. For a similar use of the preposition compare the phrases ἐκ τοῦ πατρός (ek tou patros) and ἐκ τοῦ κόσμου (ek tou kosmou) in 1 John 2:16. |
| (0.20) | (1Jo 5:11) | 1 tn The ὅτι (hoti) clause in 5:11 is epexegetical (explanatory) to the phrase καὶ αὕτη ἐστίν (kai hautē estin) at the beginning of the verse and gives the content of the testimony for the first time: “And this is the testimony: that God has given us eternal life, and this life is in his Son.” |
| (0.20) | (1Jo 4:16) | 3 tn Once again μένω (menō) in its three occurrences in 4:16 looks at the mutual state of believers and God. No change of status or position is in view in the context, so the participle and both finite verbs are translated as “resides.” |
| (0.20) | (1Jo 4:13) | 1 sn By this we know. According to the author of 1 John, the Father’s giving of the indwelling Holy Spirit to the believer is one means of providing assurance to the believer of his relationship to God. This is what was also stated in 1 John 3:24b in essentially identical terms. |
| (0.20) | (1Jo 4:3) | 4 tn The words “that spirit” are not in the Greek text, but are supplied in the translation to make clear that it is the spirit mentioned in the preceding clause (that is, the spirit that refuses to confess Jesus) that is not from God. |
| (0.20) | (1Jo 3:24) | 1 sn The verb resides (μένω, menō) here and again in the second clause of 3:24 refers to the permanence of relationship between God and the believer, as also in 2:6; 4:12, 13, 15, and 16 (3x). |
| (0.20) | (1Jo 3:17) | 4 sn Once again the verb μένω (menō) is used of a spiritual reality (in this case the love of God) which does or does not reside in a person. Although the author uses the indefinite relative whoever (Grk ὃς δ᾿ ἄν, hos d’ an), it is clear that he has the opponents in view here. This is the only specific moral fault he ever charges the opponents with in the entire letter. It is also clear that the author sees it as impossible that such a person, who refuses to offer help in his brother’s time of need (and thus ‘hates’ his brother rather than ‘loving’ him, cf. 3:15) can have any of the love which comes from God residing in him. This person, from the author’s dualistic ‘either/or’ perspective, cannot be a believer. The semantic force of the deliberative rhetorical question, “How can the love of God reside in such a person?”, is therefore a declarative statement about the spiritual condition of the opponents: “The love of God cannot possibly reside in such a person.” |
| (0.20) | (1Jo 3:19) | 1 sn By this refers to the righteous deeds mentioned at the end of 3:18, the expressions of love. It is by doing these deeds that believers assure themselves that they belong to the truth because the outward action reflects the inward reality of their relationship with God. Put another way, ‘conduct is the clue to paternity.’ |
| (0.20) | (1Jo 3:7) | 2 tn Grk “that one.” Context indicates a reference to Jesus here. As with the previous uses of ἐκεῖνος (ekeinos) by the author of 1 John (2:6; 3:3, 5), this one refers to Jesus, as the reference to “the Son of God” in the following verse (3:8) makes clear. |
| (0.20) | (1Jo 3:2) | 8 sn The phrase we will be like him because we will see him just as he is has been explained two ways: (1) believers will really become more like God than they now are, and will do this through seeing God as he really is; or (2) believers will realize that they are already like God, but did not realize it until they see him as he is. One who sees a strong emphasis on realized eschatology in the Gospel of John and the Epistles might opt for the second view, since it downplays the difference between what believers already are in the present age and what they will become in the next. It seems better, though, in light of the statement in 3:2a that “what we will be has not yet been revealed” and because of the reference to Christ’s parousia in 2:28, that the author intends to distinguish between the present state of believers and what they will be like in the future. Thus the first view is better, that believers really will become more like God than they are now, as a result of seeing him as he really is. |
| (0.20) | (1Jo 1:6) | 1 sn The relationship of the phrase keep on walking to if we say is very important for understanding the problem expressed in 1:6. If one should say (εἴπωμεν, eipōmen) that he has fellowship with God, and yet continues walking (περιπατῶμεν, peripatōmen) in the darkness, then it follows (in the apodosis, the “then” clause) that he is lying and not practicing the truth. |
