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Discovery Box| (0.27) | (Rev 6:2) | 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider. |
| (0.27) | (Rev 5:10) | 1 tn The verb ἐποίησας (epoiēsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14. |
| (0.27) | (Rev 5:5) | 3 tn The present imperative with μή (mē) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example). |
| (0.27) | (Rev 4:1) | 5 tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause. |
| (0.27) | (Rev 4:5) | 3 sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit. |
| (0.27) | (Rev 3:9) | 3 tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were. |
| (0.27) | (Rev 2:23) | 1 tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant. |
| (0.27) | (Rev 3:1) | 7 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion. |
| (0.27) | (Rev 1:14) | 2 tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation. |
| (0.27) | (Rev 1:17) | 2 tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses. |
| (0.27) | (Rev 2:10) | 4 tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, tēs zōēs) functioning in apposition to “crown” (στέφανον, stephanon): “the crown that consists of life.” |
| (0.27) | (Rev 2:9) | 1 tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2). |
| (0.27) | (Rev 1:10) | 3 tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomēn). |
| (0.27) | (Rev 1:9) | 1 tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinōnos, “co-sharer”); John was suffering for his faith at the time he wrote this. |
| (0.27) | (Rev 1:4) | 1 tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter. |
| (0.27) | (Jud 1:23) | 5 tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical. |
| (0.27) | (Jud 1:24) | 2 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.” |
| (0.27) | (Jud 1:23) | 4 sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning. |
| (0.27) | (Jud 1:18) | 3 sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style. |
| (0.27) | (Jud 1:12) | 5 tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainō) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome. |
