Discovery Box| (0.42525221153846) | (Eph 2:1) |
2 sn Chapter one%27s&tab=notes" ver="">2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. one%27s&tab=notes" ver="">1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. one%27s&tab=notes" ver="">4) to their spiritual dilemma. |
| (0.42525221153846) | (Eph 5:12) |
1 tn The participle τὰ…γινόμενα (ta…ginomena) usually refers to “things happening” or “things which are,” but with the following genitive phrase ὑπ᾿ αὐτῶν (Jup’ autwn), which indicates agency, the idea seems to be “things being done.” This passive construction was translated as an active one to simplify the English style. |
| (0.42525221153846) | (Col 1:10) |
1 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. one%27s&tab=notes" ver="">9 and is thus translated as “that you may live.” |
| (0.42525221153846) | (Col 2:8) |
2 tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows. |
| (0.42525221153846) | (1Ti 1:20) |
1 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior. |
| (0.42525221153846) | (1Ti 2:5) |
1 tn Traditionally this word (μεσίτης, mesith") is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms. |
| (0.42525221153846) | (Phm 1:7) |
3 tn The word translated “hearts” here is σπλάγχνα (splancna). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12, Phil 2:1). |
| (0.42525221153846) | (Heb 1:3) |
1 tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity. |
| (0.42525221153846) | (Heb 11:11) |
2 tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.” |
| (0.42525221153846) | (1Pe 4:15) |
1 tn The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea. |
| (0.42525221153846) | (2Pe 1:8) |
3 sn Continually increasing. There are evidently degrees of ownership of these qualities, implying degrees of productivity in one’s intimacy with Christ. An idiomatic rendering of the first part of v. one%27s&tab=notes" ver="">8 would be “For if you can claim ownership of these virtues in progressively increasing amounts…” |
| (0.42525221153846) | (2Pe 2:9) |
1 tn The Greek is one long conditional sentence, from v. one%27s&tab=notes" ver="">4 to v. one%27s&tab=notes" ver="">10a. 2Pet 2:4-8 constitute the protasis; vv. one%27s&tab=notes" ver="">9 and 10a, the apodosis. In order to show this connection more clearly, a resumptive summary protasis – “if so,” or “if God did these things” – is needed in English translation. |
| (0.42525221153846) | (1Jo 1:6) |
1 sn The relationship of the phrase keep on walking to if we say is very important for understanding the problem expressed in one%27s&tab=notes" ver="">1:6. If one should say (εἴπωμεν, eipwmen) that he has fellowship with God, and yet continues walking (περιπατῶμεν, peripatwmen) in the darkness, then it follows (in the apodosis, the “then” clause) that he is lying and not practicing the truth. |
| (0.42525221153846) | (1Jo 2:13) |
3 sn The phrase the evil one is used in John 17:15 as a reference to Satan. Satan is also the referent here and in the four other occurrences in 1 John (one%27s&tab=notes" ver="">2:14; 3:12; 5:18, 19). |
| (0.42525221153846) | (1Jo 3:2) |
2 tc The Byzantine text, the Syriac Peshitta, the Bohairic Coptic, and one ms of the Sahidic Coptic supply δέ (de) after οἴδαμεν (oidamen) in one%27s&tab=notes" ver="">3:2b. Additions of coordinating conjunctions such as δέ are predictable variants; this coupled with the poor external credentials suggests that this addition is not likely to be original. |
| (0.42525221153846) | (1Jo 3:3) |
3 tn Grk “that one.” Context indicates a reference to Jesus here. The switch from αὐτός (autos) to ἐκείνος (ekeinos) parallels 1 John 2:6 (see note there). Since purity of life is mentioned in the context, this almost certainly refers to Jesus in his earthly life and ministry as the example believers should imitate (a major theme of the author throughout 1 John). |
| (0.42525221153846) | (1Jo 3:14) |
6 sn The one who does not love remains in death. Again, the author has the secessionist opponents in view. Their refusal to show love for the brothers demonstrates that they have not made the transition from (spiritual) death to (spiritual) life, but instead have remained in a state of (spiritual) death. |
| (0.42525221153846) | (1Jo 3:16) |
2 tn Grk “that one.” Context indicates a reference to Jesus. The mention of the sacrificial death in one%27s&tab=notes" ver="">3:16 (ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν, Juper hmwn thn yuchn autou eqhken) points to Jesus as the referent here. (This provides further confirmation that ἐκεῖνος [ekeinos] in one%27s&tab=notes" ver="">2:6; 3:3, 5, and 7 refers to Jesus.) |
| (0.42525221153846) | (1Jo 4:7) |
1 tn This ὅτι (Joti) is causal, giving the reason why the readers, as believers, ought to love one another: because love comes from God. The next clause, introduced by καί (kai), does not give a second reason (i.e., is not related to the ὅτι clause), but introduces a second and additional thought: Everyone who loves is fathered by God and knows God. |
| (0.42525221153846) | (1Jo 4:13) |
1 sn By this we know. According to the author of 1 John, the Father’s giving of the indwelling Holy Spirit to the believer is one means of providing assurance to the believer of his relationship to God. This is what was also stated in 1 John 3:24b in essentially identical terms. |
