Discovery Box| (0.46074659615385) | (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. one%27s&tab=notes" ver="">11 and Jesus as a priest clearer in English. |
| (0.46074659615385) | (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. |
| (0.46074659615385) | (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. |
| (0.46074659615385) | (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. |
| (0.46074659615385) | (2Pe 1:1) |
6 tn The verb λαγχάνω (lancanw) means “obtain by lot,” “receive.” A literal translation would put it in the active, but some of the richness of the term would thereby be lost. It is used in collocation with κλῆρος (klhros, “lot”) frequently enough in the LXX to suggest the connotation of reception of a gift, or in the least reception of something that one does not deserve. H. Hanse’s statement (TDNT 4:1) that “Even where there is no casting of lots, the attainment is not by one’s own effort or as a result of one’s own exertions, but is like ripe fruit falling into one’s lap” is apt for this passage. The author’s opening line is a reminder that our position in Christ is not due to merit, but grace. |
| (0.46074659615385) | (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. |
| (0.46074659615385) | (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 one%27s&tab=notes" ver="">1:5, indicating the beginning of a second major section of the letter. |
| (0.46074659615385) | (1Jo 5:7) |
1 tn A second causal ὅτι (Joti) 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 one%27s&tab=notes" ver="">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. |
| (0.46074659615385) | (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. |
| (0.46074659615385) | (Jud 1:12) |
6 tn “They are” is not in Greek, but resumes the thought begun at the front of v. one%27s&tab=notes" ver="">12. There is no period before “They are.” English usage requires breaking this into more than one sentence. |
| (0.46074659615385) | (Rev 2:6) |
2 sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity. |
| (0.46074659615385) | (Rev 6:17) |
2 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4). |
| (0.46074659615385) | (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). |
| (0.46074659615385) | (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. |
| (0.46074659615385) | (Rev 13:3) |
1 tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style. |
| (0.46074659615385) | (Rev 14:3) |
1 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation. |
| (0.46074659615385) | (Rev 15:8) |
1 tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke. |
| (0.46074659615385) | (Rev 19:20) |
1 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured. |
| (0.45896292307692) | (Gen 1:5) |
3 tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.” |
| (0.45896292307692) | (Gen 3:6) |
4 sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God. |
