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Discovery Box| (0.27) | (Jud 1:7) | 5 tn “Angels” is not in the Greek text, but the masculine demonstrative pronoun most likely refers back to the angels of v. 6. |
| (0.27) | (Jud 1:4) | 6 tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18). |
| (0.27) | (Jud 1:3) | 6 sn The adverb once for all (ἅπαξ, hapax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse). |
| (0.27) | (3Jo 1:11) | 1 sn The exhortation do not imitate what is bad but what is good is clearly a reference to Diotrephes’ evil behavior. The author exhorts Gaius (whom he wishes to continue assisting the missionaries) not to follow the negative example of Diotrephes, but to do what is right. Implicitly there may be a contrast between the bad behavior of Diotrephes and the good reputation of Demetrius (mentioned in the following verse), but it seems more likely that Demetrius is himself one of the traveling missionaries (perhaps their leader), rather than the leader of a local congregation who, unlike Diotrephes, has supported the missionaries himself. |
| (0.27) | (1Jo 4:7) | 2 tn As in 2:23 and 3:4, the author uses πᾶς (pas) with the present articular participle as a generalization to describe a category of people. |
| (0.27) | (1Jo 4:3) | 2 tn Or “refuses to acknowledge”; Grk “that does not confess,” but the literal rendering can be misread by an English reader as a double negative with the following clause. |
| (0.27) | (1Jo 3:24) | 2 tn Grk “in him.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23). |
| (0.27) | (1Jo 3:24) | 3 tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23). |
| (0.27) | (1Jo 3:24) | 5 tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23). |
| (0.27) | (1Jo 3:24) | 1 tn The verb μένω (menō) has been translated “resides” here because this verse refers to the mutual and reciprocal relationship between God and the believer. |
| (0.27) | (1Jo 3:17) | 1 tn Here βίος (bios) refers to one’s means of subsistence—material goods or property (BDAG 177 s.v. 2). |
| (0.27) | (1Jo 3:16) | 1 tn Here the phrase ἐν τούτῳ (en toutō) is followed by a ὅτι (hoti) clause which is epexegetical (or explanatory), and thus ἐν τούτῳ refers to what follows. |
| (0.27) | (1Jo 3:9) | 6 tn “Thus” is not in the Greek text, but is supplied to bring out the resultative force of the clause in English. |
| (0.27) | (1Jo 3:9) | 2 sn Does not practice sin. Again, as in 3:6, the author is making a clear distinction between the opponents, who as moral indifferentists downplay the significance of sin in the life of the Christian, and the recipients, who as true Christians recognize the significance of sin because Jesus came to take it away (3:5) and to destroy it as a work of the devil (3:8). This explanation still has to deal with the apparent contradiction between the author’s statements in 2:1-2 and those here in 3:9, but this is best explained in terms of the author’s tendency to present issues in “either/or” terms to bring out the drastic contrast between his readers, whom he regards as true believers, and the opponents, whom he regards as false. In 2:1-2 the author can acknowledge the possibility that a true Christian might on occasion sin because in this context he wishes to reassure his readers that the statements he has made about the opponents in the preceding context do not apply to them. But in 3:4-10, his concern is to bring out the absolute difference between the opponents and his readers, so he speaks in theoretical terms which do not discuss the possible occasional exception because to do so would weaken his argument. |
| (0.27) | (1Jo 2:28) | 2 sn A reference to Jesus Christ is more likely here. Note the mention of the second coming (second advent) at the end of this verse. |
| (0.27) | (1Jo 2:27) | 3 tn This use of μένω (menō) has been translated “reside” both times in 2:27 because it refers to the current status of believers. |
| (0.27) | (1Jo 2:21) | 1 tn The interpretation of the three ὅτι clauses in v. 21 is very difficult: (1) All three instances of ὅτι (hoti) may be causal (so NASB, NIV, NEB). (2) The first two may be causal while the third indicates content (declarative or recitative ὅτι, so KJV, RSV, TEV, NRSV). (3) However, it is best to take all three instances as indicating content because this allows all three to be subordinate to the verb ἔγραψα (egrapsa) as compound direct objects. The author writes to reassure his readers (a) that they do indeed know the truth (first two uses of ὅτι) and (b) that no lie is of the truth (third use). |
| (0.27) | (1Jo 2:11) | 1 sn The one who hates his fellow Christian. The author’s paradigm for the opponents portrays them as those who show hatred for fellow Christians (Grk “brothers,” but not referring to one’s physical siblings). This charge will be much more fully developed in chap. 3, where the author will compare the opponents to Cain (who is the model for one who hates a brother, since he ultimately murdered his own brother). In 1 John 3:17 the specific charge against the opponents will be failing to give material aid to a brother in need. |
| (0.27) | (1Jo 2:3) | 2 tn Grk “know him.” (1) Many take the third person pronoun αὐτον (auton) to refer to Jesus Christ, since he is mentioned in 2:1 and the pronoun αὐτός (autos) at the beginning of 2:2 clearly refers to him. But (2) it is more likely that God is the referent here, since (a) the assurance the author is discussing here is assurance that one has come to know God (all the claims of the opponents in 1:5-2:11 concern knowing and having fellowship with the God who is light); (b) when Jesus Christ is explicitly mentioned as an example to follow in 1 John 2:6, the pronoun ἐκεῖνος (ekeinos) is used to distinguish this from previous references with αὐτός; (c) the καί (kai) which begins 2:3 is parallel to the καί which begins 1:5, suggesting that the author is now returning to the discussion of God who is light, a theme introduced in 1:5. The author will now discuss how a Christian may have assurance that he or she has come to know the God who is light. |
| (0.27) | (1Jo 2:6) | 3 tn That is, ought to behave in the same way Jesus did. “Walking” is a common NT idiom for one’s behavior or conduct. |
