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(0.46775819607843) (Jam 5:5)

sn James’ point seems to be that instead of seeking deliverance from condemnation, they have defied God’s law (fattened your hearts) and made themselves more likely objects of his judgment (in a day of slaughter).

(0.46775819607843) (1Pe 2:2)

tn Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God’s power.

(0.46775819607843) (1Pe 2:16)

tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”

(0.46775819607843) (1Pe 2:20)

tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).

(0.46775819607843) (1Jo 2:6)

tn Grk “in him.” Context indicates a reference to God since a different pronoun, ἐκεινος (ekeinos), is used later in the same verse to indicate a reference to Jesus. See the note on “Jesus” later in this verse.

(0.46775819607843) (1Jo 2:16)

sn The arrogance produced by material possessions. The person who thinks he has enough wealth and property to protect himself and insure his security has no need for God (or anything outside himself).

(0.46775819607843) (1Jo 3:2)

tn The subject of the third person singular passive verb ἐφανερώθη (efanerwqh) in 3:2 is the following clause τί ἐσόμεθα (ti esomeqa): “Beloved, now we are children of God, and what we shall be has not yet been revealed.”

(0.46775819607843) (1Jo 3:2)

tn The second ὅτι (Joti) in 3:2 is best understood as causal, giving the reason why believers will be like God: “we shall be like him, because we shall see him just as he is.”

(0.46775819607843) (1Jo 4:15)

tn Here μένει (menei, from μένω [menw]) has been translated as “resides” because the confession is constitutive of the relationship, and the resulting state (“God resides in him”) is in view.

(0.46775819607843) (1Jo 5:20)

tn The ἵνα (Jina) introduces a purpose clause which gives the purpose of the preceding affirmation: “we know that the Son of God has come and has given us insight (so that we may) know him who is true.”

(0.46775819607843) (Jud 1:23)

tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

(0.46775819607843) (Rev 16:21)

tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

(0.46775819607843) (Rev 18:20)

tn GrkGod has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

(0.46775819607843) (Rev 19:10)

tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

(0.46775819607843) (Rev 20:4)

tn GrkGod, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

(0.46775819607843) (Rev 21:4)

tn GrkGod, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

(0.46596152941176) (Gen 1:2)

sn Darkness. The Hebrew word simply means “darkness,” but in the Bible it has come to symbolize what opposes God, such as judgment (Exod 10:21), death (Ps 88:13), oppression (Isa 9:1), the wicked (1 Sam 2:9) and in general, sin. In Isa 45:7 it parallels “evil.” It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.

(0.46596152941176) (Gen 1:5)

sn God called. Seven times in this chapter naming or blessing follows some act of creation. There is clearly a point being made beyond the obvious idea of naming. In the Babylonian creation story Enuma Elish, naming is equal to creating. In the Bible the act of naming, like creating, can be an indication of sovereignty (see 2 Kgs 23:34). In this verse God is sovereign even over the darkness.

(0.46596152941176) (Gen 6:2)

sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-haelohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.

(0.46596152941176) (Gen 14:18)

sn It is his royal priestly status that makes Melchizedek a type of Christ: He was identified with Jerusalem, superior to the ancestor of Israel, and both a king and a priest. Unlike the normal Canaanites, this man served “God Most High” (אֵל עֶלְיוֹן, ’elelyon) – one sovereign God, who was the creator of all the universe. Abram had in him a spiritual brother.



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