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Discovery Box| (0.31) | (1Pe 1:1) | 2 tn Or “to those living as resident foreigners,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven. |
| (0.31) | (Jam 5:9) | 2 sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach. |
| (0.31) | (Jam 3:2) | 4 tn The word for “man” or “individual” is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2). |
| (0.31) | (Jam 2:14) | 2 tn Grk “the faith,” referring to the kind of faith just described: faith without works. The article here is anaphoric, referring to the previous mention of the noun πίστις (pistis) in the verse. See ExSyn 219. |
| (0.31) | (Jam 2:2) | 1 tn The word for “man” or “individual” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.” |
| (0.31) | (Jam 1:23) | 1 tn The word for “man” or “individual” is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.” |
| (0.31) | (Jam 1:12) | 1 tn The word for “man” or “individual” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.” |
| (0.31) | (Jam 1:8) | 1 sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God. |
| (0.31) | (Heb 10:12) | 1 tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English. |
| (0.31) | (Heb 9:28) | 2 tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming. |
| (0.31) | (Heb 7:10) | 1 tn Grk “in the loins of his father” (a reference to Abraham). The name “Abraham” has been repeated in the translation at this point (cf. v. 9) in order to clarify the referent (i.e., what ancestor was in view). |
| (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) | (2Ti 3:9) | 2 tn Grk “as theirs came to be,” referring to the foolishness of Jannes and Jambres. The referent of “theirs” (Jannes and Jambres) has been specified in the translation for clarity. |
| (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) | (2Ti 1:12) | 4 sn That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18; 1 Cor 3:13; 2 Cor 5:9-10). |
| (0.31) | (1Ti 6:15) | 1 tn Grk “which.” All of 1 Tim 6:15 is a relative clause which refers back to “appearing” in v.14. The phrase “whose appearing” was supplied to clarify this connection. |
| (0.31) | (2Ti 2:5) | 2 sn According to the rules (Grk “lawfully, by law”) referring to the rules of competition. In the ancient world these included requirements for training as well as rules for the competition itself. |
| (0.31) | (2Ti 1:18) | 1 sn That day is a reference to the day when Onesiphorus (v. 16) stands before Christ to give account for his service (cf. v. 12; 1 Cor 3:13; 2 Cor 5:9-10). |
| (0.31) | (2Th 2:7) | 1 tn Grk “the mystery of lawlessness.” In Paul “mystery” often means “revealed truth, something formerly hidden but now made widely known,” but that does not make sense with the verb of this clause (“to be at work, to be active”). |
| (0.31) | (Col 4:3) | 1 tn Though προσευχόμενοι (proseuchomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style. |
