Discovery Box| (0.25) | (Rev 11:12) | 2 tn Though the nearest antecedent to the subject of ἤκουσαν (ēkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice. |
| (0.25) | (Rev 7:15) | 2 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω). |
| (0.25) | (Rev 7:16) | 1 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v. |
| (0.25) | (Jud 1:12) | 6 tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence. |
| (0.25) | (Jud 1:1) | 1 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter. |
| (0.25) | (1Jo 5:7) | 1 tn A second causal ὅτι (hoti) clause (after the one at the end of the preceding verse) is somewhat awkward, especially since the reasons offered in each are somewhat different. The content of the second ὅτι clause (the one in question here) goes somewhat beyond the content of the first. The first ὅτι clause, the one at the end of 5:6, stated the reason why the Spirit is the witness: because the Spirit is the truth. The second ὅτι clause, here, states that there are three witnesses, of which the Spirit is one. It is probably best, therefore, to understand this second ὅτι as indicating a somewhat looser connection than the first, not strictly causal but inferential in sense (the English translation “for” captures this inferential sense). See BDF §456.1 for a discussion of this ‘looser’ use of ὅτι. |
| (0.25) | (1Jo 3:11) | 4 sn For this is the gospel message…that we should love one another. The structure of this verse is parallel to 1:5, indicating the beginning of a second major section of the letter. |
| (0.25) | (1Jo 2:9) | 1 tn Grk “the one saying he is in the light and hating his brother.” Here καί (kai) has been translated as “but” because of the contrast present in the two clauses. |
| (0.25) | (1Pe 4:16) | 2 tn These are third person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second person verbs since this is smoother English idiom. |
| (0.25) | (Jam 4:9) | 1 tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series. |
| (0.25) | (Jam 1:8) | 1 sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God. |
| (0.25) | (Heb 10:12) | 1 tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English. |
| (0.25) | (2Ti 3:5) | 1 sn Outward appearance. Paul’s contrast with power in 3:5b shows that he regards this “form” to be outward, one of appearance rather than reality (cf. 1 Cor 4:19-20; 1 Thess 1:5). |
| (0.25) | (2Th 2:4) | 1 tn Grk “the one who opposes,” describing the figure in v. 3. A new sentence was started here in the translation by supplying the personal pronoun (“he”) and translating the participle ἀντικείμενος (antikeimenos) as a finite verb. |
| (0.25) | (1Th 5:10) | 1 tn Grk “the one who died,” describing Jesus Christ (1 Thess 5:9). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 10 in the translation. |
| (0.25) | (Phi 1:27) | 3 tn The phrase “the faith of the gospel” could mean one of three things: “the faith that is the gospel” (genitive of apposition), “the faith that originates from the gospel” (genitive of source), or “faith in the gospel” (objective genitive). |
| (0.25) | (Phi 1:6) | 1 tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness. |
| (0.25) | (Eph 6:4) | 2 tn Or “do not make your children angry.” BDAG 780 s.v. παροργίζω states “make angry.” The Greek verb in Col 3:21 is a different one with a slightly different nuance. |
| (0.25) | (Eph 4:10) | 1 tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός (autos). This is reflected in the English translation through the use of “the very one.” |
| (0.25) | (Eph 2:21) | 2 tn Or “every building.” Although “every building” is a more natural translation of the Greek, it does not fit as naturally into the context, which (with its emphasis on corporate unity) seems to stress the idea of one building. |
