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Discovery Box| (0.31) | (Rev 1:3) | 1 tn The word “this” is used to translate the Greek article τῆς (tēs), bringing out its demonstrative force. |
| (0.31) | (Jud 1:16) | 5 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive. |
| (0.31) | (Jud 1:4) | 3 tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common. |
| (0.31) | (3Jo 1:7) | 3 sn Since the issue here is support for the traveling missionaries, and there is no indication that the author would want to forbid receiving support from Gentile converts to Christianity, the word pagans must refer to Gentile unbelievers, i.e., pagans. The traveling missionaries sent out to combat the false teaching of the secessionist opponents have been accepting nothing by way of support from non-Christians. |
| (0.31) | (3Jo 1:1) | 1 tn The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter. |
| (0.31) | (3Jo 1:4) | 2 tn Grk “walking in (the) truth” (see the note on the phrase “living according to the truth” in 3 John 3). |
| (0.31) | (2Jo 1:6) | 2 tn The ἵνα (hina) clause indicates result, parallel to John 13:34 where the final ἵνα clause also indicates result. |
| (0.31) | (1Jo 5:21) | 1 sn The modern reader may wonder what all this has to do with idolatry. In the author’s mind, to follow the secessionist opponents with their false Christology would amount to idolatry, since it would involve worshiping a false god instead of the true God, Jesus Christ. Thus guard yourselves from idols means for the readers to guard themselves against the opponents and their teaching. |
| (0.31) | (2Jo 1:1) | 1 tn The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter. |
| (0.31) | (1Jo 5:13) | 2 tn The dative participle πιστεύουσιν (pisteuousin) in 5:13 is in simple apposition to the indirect object of ἔγραψα (egrapsa), ὑμῖν (humin), and could be translated, “These things I have written to you, namely, to the ones who believe in the name of the Son of God, in order that you may know.” There is an exact parallel to this structure in John 1:12, where the pronoun is αὐτοῖς (autois) and the participle is τοῖς πιστεύουσιν (tois pisteuousin) as here. |
| (0.31) | (1Jo 5:3) | 3 tn Contrary to the punctuation of NA28 and UBS5, it is best to place a full stop (period) following τηρῶμεν (tērōmen) in 5:3. The subordinate clause introduced by ὅτι (hoti) at the beginning of 5:4 is related to the second half of 5:3 which begins with καί (kai). Καί is commonly used by the author to begin a new sentence, probably by analogy with the Hebrew vav consecutive. |
| (0.31) | (1Jo 4:10) | 2 tn The two ὅτι (hoti) clauses are epexegetical to the phrase ἐν τούτῳ (en toutō) which begins the verse. |
| (0.31) | (1Jo 4:12) | 2 tn The phrase “God resides in us” (ὁ θεὸς ἐν ἡμῖν μένει, ho theos en hēmin menei) in 4:12 is a reference to the permanent relationship which God has with the believer. Here it refers specifically to God’s indwelling of the believer in the person of the Holy Spirit, as indicated by 4:13b. Since it refers to state and not to change of status it is here translated “resides” (see 2:6). |
| (0.31) | (1Jo 4:4) | 1 sn Them refers to the secessionist opponents, called “false prophets” in 4:1 (compare 2:19). |
| (0.31) | (1Jo 4:6) | 1 tn “But” supplied here to bring out the context. The conjunction is omitted in the Greek text (asyndeton). |
| (0.31) | (1Jo 3:23) | 3 sn The author of 1 John repeatedly attributes the commandments given to believers as given by God the Father, even though in John 13:34-35 it was Jesus who gave the commandment to love one another. 2 John 4-5 also attributes the commandment to love one another directly to the Father. Thus it is clear that God the Father is the subject of the verb gave here in 3:23. |
| (0.31) | (1Jo 3:4) | 1 sn Everyone who practices sin. In contrast to the πᾶς ὁ (pas ho) + participle construction in 3:3 (everyone who has, πᾶς ὁ ἔχων [pas ho echōn]) which referred to believers, the use of everyone who practices sin (πᾶς ὁ ποιῶν τὴν ἁμαρτίαν [pas ho poiōn tēn hamartian]) here refers to the author’s opponents. A similar use, referring to the opponents’ denial of the Son, is found in 2:23. |
| (0.31) | (1Jo 2:5) | 1 tn The referent of this pronoun is probably to be understood as God, since God is the nearest previous antecedent. |
| (0.31) | (1Jo 1:4) | 1 tn “Thus” is supplied to indicate the resultative nature of the Greek conjunction καί (kai) at the beginning of v. 4. |
| (0.31) | (2Pe 2:22) | 3 tn Or “after being washed.” The middle verb may be direct (“wash oneself”) or permissive (“allow oneself to be washed”). |
