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Discovery Box| (0.22) | (2Jo 1:7) | 1 tn Technically this ὅτι (hoti) clause is subordinate to the verb περιπατῆτε (peripatēte) at the end of v. 6, giving the reason why the readers should walk in the commandment to love one another. But BDF §456.1 notes that subordination “is often very loose” in such cases and can be translated “for.” Thus the ὅτι assumes something of an inferential sense, drawing an inference based on what has preceded. |
| (0.22) | (1Jo 5:4) | 3 sn The author is once more looking at the situation antithetically (in ‘either/or’ terms) as he sees the readers on the one hand as true believers (everyone who is fathered by God) who have overcome the world through their faith, and the opponents on the other as those who have claimed to have a relationship with God but really do not; they belong to the world in spite of their claims. |
| (0.22) | (1Jo 4:10) | 1 tn Once again there is the (by now familiar) problem of determining whether the referent of this phrase (1) precedes or (2) follows. Here there are two ὅτι (hoti) clauses which follow, both of which are epexegetical to the phrase ἐν τούτῳ (en toutō) and explain what the love of God consists of: first, stated negatively, “not that we have loved God,” and then positively, “but that he loved us and sent his Son to be the atoning sacrifice for our sins.” |
| (0.22) | (1Jo 3:17) | 3 sn The love of God. The author is not saying that the person who does not love his brother cannot love God either (although this may be true enough), but rather that the person who does not love his brother shows by this failure to love that he does not have any of the love which comes from God ‘residing’ in him (the Greek verb used is μένω [menō]). Once again, conduct is the clue to paternity. |
| (0.22) | (1Jo 3:10) | 2 sn Does not love his fellow Christian. The theme of loving one’s fellow Christian appears in the final clause of 3:10 because it provides the transition to the second major section of 1 John, 3:11-5:12, and specifically to the following section 3:11-24. The theme of love will dominate the second major section of the letter (see 1 John 4:8). |
| (0.22) | (1Jo 3:5) | 1 tn Grk “that one.” The context makes it clear that this is a reference to Jesus because the reader is told “he was revealed in order that he might take away sins.” The connection with Jesus as the Lamb of God who takes away the sin of the world in John 1:29 provides additional confirmation that the previous use of ἐκεῖνος (ekeinos) in 3:3b should also be understood as a reference to Jesus, as 2:6 was. |
| (0.22) | (1Jo 3:3) | 4 sn 1 John 3:1-3. All of 3:1-3 is a parenthesis within the present section in which the author reflects on what it means to be fathered by God, a subject he has mentioned at the end of 2:29. The sequence of the argument is then resumed by 3:4, which is in opposition to 2:29. |
| (0.22) | (1Jo 2:14) | 2 sn The versification of vv. 13 and 14 (so also NAB, NRSV, NLT) follows that of the NA27/28 and UBS4/5 editions of the Greek text. Some English translations, however, break the verses between the sentence addressed to children and the sentence addressed to fathers (KJV, NKJV, NASB, NIV). The same material has been translated in each case; the only difference is the versification of that material. |
| (0.22) | (1Jo 2:1) | 2 sn So that you may not sin. It is clear the author is not simply exhorting the readers not to be habitual or repetitive sinners, as if to imply that occasional acts of sin would be acceptable. The purpose of the author here is that the readers not sin at all, just as Jesus told the man he healed in John 5:14 “Don’t sin any more.” |
| (0.22) | (2Pe 2:19) | 4 tn Or “corruption,” “depravity.” Verse 19 constitutes a subordinate clause to v. 18 in Greek. The main verbal components of these two verses are: “uttering…they entice…promising…being (enslaved).” The main verb is (they) entice. The three participles are adverbial and seem to indicate an instrumental relation (by uttering), a concessive relation (although promising), and a temporal relation (while being [enslaved]). For the sake of English usage, in the translation of the text this is broken down into two sentences. |
| (0.22) | (2Pe 1:20) | 1 tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prōton) constitute the object and complement of γινώσκοντες (ginōskontes). The participle is dependent on the main verb in v. 19 (“you do well [if you pay attention]”), probably in a conditional usage. An alternative is to take it imperativally: “Above all, know this.” In this rendering, πρῶτον is functioning adverbially. Only here and 2 Pet 3:3 is τοῦτο πρῶτον found in the NT, making a decision more difficult. |
| (0.22) | (Heb 1:4) | 2 tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering. |
| (0.22) | (Heb 1:7) | 3 tn Or “spirits” (so KJV, NKJV). The Greek word πνεῦμα (pneuma) can mean either “wind” or “spirit” depending on the context. Since the context here concerns the superiority of the Son to the angels, many interpreters and most modern English translations see the present verse emphasizing the transitory or ephemeral nature of God’s other servants, the angels, and thus underscoring their inferiority to the Son. |
| (0.22) | (Phm 1:15) | 1 sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men. |
| (0.22) | (1Ti 6:12) | 2 sn At some point in Timothy’s life, he publicly acknowledged Jesus as the resurrected Lord, perhaps either at his baptism or his ordination as a minister of the gospel. With this reminder of the historical moment of his good confession, Timothy is encouraged to remain steadfast in his faith and to finish his life as a minister in the same way it began (see G. W. Knight, Pastoral Epistles [NIGTC], 264-65). |
| (0.22) | (1Th 5:10) | 2 sn The phrases alert or asleep may be understood (1) of moral alertness (living in faith, love, and hope as vv. 6, 8 call for, versus being unresponsive to God) or (2) of physical life and death (whether alive or dead). The first fits better with the context of 5:1-9, while the second returns to the point Paul started with in 4:13-18 (no disadvantage for the believing dead). |
| (0.22) | (1Th 4:13) | 3 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term. This word also occurs in vv. 14 and 15. |
| (0.22) | (Col 1:28) | 1 tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct, admonish, warn, instruct.” After the participle νουθετοῦντες (nouthetountes, “instructing”) the words πάντα ἄνθρωπον (panta anthrōpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English. |
| (0.22) | (Phi 1:18) | 1 tn Or “But.” The conjunction ἀλλά (alla) may be emphatic or contrastive. If the former, the idea may be that Paul will continue rejoicing because of the proclamation of the gospel or because of his imminent release from prison (v. 19); if the latter, Paul is now turning his attention solely to this second reason to rejoice, viz., that he will soon be released from prison. In this latter view the clause should be translated, “But I will also rejoice since I know…” |
| (0.22) | (Eph 5:33) | 1 tn The translation of πλήν (plēn) is somewhat difficult in this context, though the overall thrust of the argument is clear. It could be an adversative idea such as “but,” “nevertheless,” or “however” (see NIV, NASB, NRSV), or it could simply be intended to round out and bring to conclusion the author’s discussion. In this latter case it could be translated with the use of “now” (so A. T. Lincoln, Ephesians [WBC], 384). |
