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Discovery Box| (0.25) | (Rev 19:10) | 4 tn On the elliptical expression ὅρα μή (hora mē) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.” |
| (0.25) | (Rev 18:2) | 2 tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation. |
| (0.25) | (Rev 14:19) | 3 tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lēnon, fem.) it has been taken to modify that word (as do most English translations). |
| (0.25) | (Rev 13:14) | 1 sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB). |
| (0.25) | (Rev 12:14) | 4 sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each). |
| (0.25) | (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. |
| (0.25) | (Rev 7:16) | 1 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v. |
| (0.25) | (Rev 5:10) | 2 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (hēmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here. |
| (0.25) | (Rev 3:8) | 2 sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows. |
| (0.25) | (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. |
| (0.25) | (Jud 1:19) | 2 tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers). |
| (0.25) | (Jud 1:12) | 4 tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22. |
| (0.25) | (Jud 1:1) | 2 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. |
| (0.25) | (3Jo 1:13) | 2 sn The figurative phrase with pen and ink is parallel to 2 John 12, suggesting that both letters may well have been written at approximately the same time and in similar situations. The author tells Gaius that he has more to say, but does not wish to do so in writing; he would rather talk in person (3 John 14). It appears that the author anticipates a personal visit to Gaius’ church in the very near future. This may be the same visit mentioned in connection with Diotrephes in v. 10. Gaius’ church and Diotrephes’ church may have been in the same city, or in neighboring towns, so that the author anticipates visiting both on the same journey. |
| (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 5:9) | 1 tn This ὅτι (hoti) almost certainly introduces a causal clause, giving the reason why the “testimony of God” is greater than the “testimony of men”: “because this is God’s testimony that he has testified concerning his Son.” |
| (0.25) | (1Jo 3:11) | 4 sn For this is the gospel message…that we should love one another. The structure of this verse is parallel to 1:5, indicating the beginning of a second major section of the letter. |
| (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) | 3 tn The first ὅτι (hoti) in 3:2 follows οἴδαμεν (oidamen), a verb of perception, and introduces an indirect discourse clause which specifies the content of what believers know: “that whenever it should be revealed, we shall be like him.” |
| (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. |
