Discovery Box| (0.30) | (Rev 3:12) | 4 sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here. |
| (0.30) | (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). |
| (0.30) | (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). |
| (0.30) | (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). |
| (0.30) | (1Jo 3:23) | 2 sn His commandment refers to what follows—the commandment from God is to believe in his Son, Jesus Christ, and to love one another. |
| (0.30) | (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. |
| (0.30) | (1Jo 3:5) | 1 sn In Johannine thought it is Jesus, the Lamb of God, who takes away the sin of the world (John 1:29). |
| (0.30) | (1Jo 3:1) | 3 tn The indicative mood indicates that the verb ἐσμέν (esmen) at the end of 3:1a is not governed by the ἵνα (hina) and does not belong with the ἵνα clause, since this would have required a subjunctive. If the verb ἐσμέν were subjunctive, the force of the clause would be “that we should be called children of God, and be (children of God).” With ἐσμέν as indicative, the clause reads “that we should be called children of God, and indeed we are (children of God).” |
| (0.30) | (1Jo 2:27) | 4 sn The pronoun could refer (1) to God or (2) to Jesus Christ, but a reference to Jesus Christ is more likely here. |
| (0.30) | (2Pe 3:5) | 2 tn The word order in Greek places “the word of God” at the end of the sentence. See discussion in the note on “these things” in v. 6. |
| (0.30) | (2Pe 2:5) | 2 tn Grk “he”; the referent (God) has been repeated here for clarity, although this is somewhat redundant with the beginning of v. 4. |
| (0.30) | (2Pe 1:4) | 3 sn Although the author has borrowed the expression partakers of the divine nature from paganism, his meaning is clearly Christian. He does not mean apotheosis (man becoming a god) in the pagan sense, but rather that believers have an organic connection with God. Because of such a connection, God can truly be called our Father. Conceptually, this bears the same meaning as Paul’s “in Christ” formula. The author’s statement, though startling at first, is hardly different from Paul’s prayer for the Ephesians that they “may be filled up to all the fullness of God” (3:19). |
| (0.30) | (1Pe 4:4) | 3 tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian. |
| (0.30) | (1Pe 2:6) | 4 tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem. |
| (0.30) | (Heb 8:10) | 3 tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31. |
| (0.30) | (Tit 1:3) | 1 tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time. |
| (0.30) | (2Ti 3:17) | 1 tn Grk “the man of God,” but ἄνθρωπος (anthrōpos) is most likely used here in a generic sense, referring to both men and women. |
| (0.30) | (1Ti 4:14) | 2 sn These prophetic words perhaps spoke of what God would do through Timothy in his ministry (cf. 1 Tim 1:18). |
| (0.30) | (1Th 4:14) | 1 tn “we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.” |
| (0.30) | (1Th 2:13) | 3 tn Paul’s focus is their attitude toward the message he preached: They received it not as a human message but a message from God. |
