Discovery Box| (0.63685516129032) | (Jam 2:2) |
1 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.” |
| (0.63685516129032) | (Jam 3:2) |
4 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2). |
| (0.63685516129032) | (Jam 3:15) |
3 tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19. |
| (0.63685516129032) | (1Pe 2:20) |
1 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). |
| (0.63685516129032) | (2Pe 1:2) |
3 tn The word ἐπίγνωσις (epignwsis) could simply mean knowledge, but J. B. Mayor (Jude and Second Peter, 171-74) has suggested that it is often a fuller knowledge, especially in reference to things pertaining to spiritual truth. R. Bauckham (Jude, 2 Peter [WBC], 169-70) argues that it refers to the knowledge of God that is borne of conversion, but this is probably saying too much and is asking questions of the author that are foreign to his way of thinking. The term is used in 1:2, 3, 8; 2:20 (the verb form occurs twice, both in 2:21). In every instance it evidently involves being in the inner circle of those who connect to God, though it does not necessarily imply such a direct and relational knowledge of God for each individual within that circle. An analogy would be Judas Iscariot: Even though he was a disciple of the Lord, he was not converted. |
| (0.63685516129032) | (2Pe 1:19) |
2 sn We in v. 19 is apparently an inclusive “we” (the author and his audience). Such shifts in the first person plural are quite common in epistolary literature (cf., e.g., 2 Cor 10-13, passim). |
| (0.63685516129032) | (2Pe 3:4) |
1 tn The present participle λέγοντες (legontes, “saying”) most likely indicates result. Thus, their denial of the Lord’s return is the result of their lifestyle. The connection to the false teachers of chapter 2 is thus made clear. |
| (0.63685516129032) | (1Jo 1:5) |
1 tn The καί (kai) at the beginning of 1:5 takes on a resumptive force, indicated by the phrase “heard from him and announce to you,” which echoes similar phrases in 1:2 and 1:3. |
| (0.63685516129032) | (1Jo 2:1) |
1 sn My little children. The direct address by the author to his readers at the beginning of 2:1 marks a break in the pattern of the opponents’ claims (indicated by the phrase if we say followed by a negative statement in the apodosis, the “then” clause) and the author’s counterclaims (represented by if with a positive statement in the apodosis) made so far in 1:6-10. The seriousness of this last claim (in 1:10) causes the author to interrupt himself to address the readers as his faithful children and to explain to them that while he wants them not to sin, they may be assured that if they do, they can look to Jesus Christ, as their advocate with the Father, to intercede for them. After this, the last of the author’s three counter-claims in 1:5-2:2 is found in the if clause in 2:1b. |
| (0.63685516129032) | (1Jo 2:8) |
1 tn “In him” probably refers to Jesus Christ since the last third person pronoun in 2:6 referred to Jesus Christ and there is no indication in the context of a change in referent. |
| (0.63685516129032) | (1Jo 3:2) |
1 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.” |
| (0.63685516129032) | (1Jo 3:2) |
3 tn The first ὅτι (Joti) in 3:2 follows οἴδαμεν (oidamen), a verb of perception, and introduces an indirect discourse clause which specifies the content of what believers know: “that whenever it should be revealed, we shall be like him.” |
| (0.63685516129032) | (1Jo 3:2) |
6 sn Is revealed. It may well be that the use of the same passive verb here (from φανερόω, fanerow) is intended to suggest to the reader the mention of the parousia (Christ’s second coming) in 2:28. |
| (0.63685516129032) | (1Jo 3:2) |
7 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.” |
| (0.63685516129032) | (1Jo 3:9) |
1 tn The imagery expressed here (σπέρμα αὐτοῦ, sperma autou, “his seed”) clearly refers to the action of the male parent in procreation, and so “fathered” is the best choice for translating γεννάω (gennaw; see 2:29). |
| (0.63685516129032) | (1Jo 5:18) |
1 tn The concept represented by the verb γεννάω (gennaw) here means to be fathered by God and thus a child of God. The imagery in 1 John is that of the male parent who fathers children (see 2:29). |
| (0.63685516129032) | (3Jo 1:1) |
2 sn The author’s self-designation, the elder, is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 2 John. |
| (0.63685516129032) | (Jud 1:19) |
2 tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers). |
| (0.63685516129032) | (Rev 2:28) |
2 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.” |
| (0.63685516129032) | (Rev 3:2) |
3 tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.” |
