Discovery Box| (0.46794563043478) | (Joh 13:24) |
1 sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (he%27s&tab=notes" ver="">13:26). |
| (0.46794563043478) | (Joh 14:29) |
1 sn Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. he%27s&tab=notes" ver="">2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in he%27s&tab=notes" ver="">20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19. |
| (0.46794563043478) | (Joh 16:32) |
3 sn The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him. |
| (0.46794563043478) | (Act 7:46) |
4 tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”). |
| (0.46794563043478) | (Act 10:48) |
1 tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms. |
| (0.46794563043478) | (Act 18:6) |
3 tn Grk “shaking out his clothes, he said to them.” L&N he%27s&tab=notes" ver="">16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style. |
| (0.46794563043478) | (2Co 6:16) |
2 sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi" (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22). |
| (0.46794563043478) | (Gal 3:19) |
6 tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. he%27s&tab=notes" ver="">20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms. |
| (0.46794563043478) | (Eph 1:9) |
1 tn Or “He did this by revealing”; Grk “making known, revealing.” Verse he%27s&tab=notes" ver="">9 begins with a participle dependent on “lavished” in v. he%27s&tab=notes" ver="">8; the adverbial participle could be understood as temporal (“when he revealed”), which would be contemporaneous to the action of the finite verb “lavished,” or as means (“by revealing”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct. |
| (0.46794563043478) | (1Pe 4:1) |
1 tc Most |
| (0.46794563043478) | (1Pe 4:1) |
2 sn Has finished with sin. The last sentence in v. he%27s&tab=notes" ver="">1 may refer to Christ as the one who suffered in the flesh (cf. he%27s&tab=notes" ver="">2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. he%27s&tab=notes" ver="">2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes. |
| (0.46794563043478) | (1Jo 4:13) |
1 tn Again whether the referent of the phrase ἐν τούτῳ (en toutw) (1) precedes or (2) follows is a problem. This time there are two ὅτι (Joti) clauses which follow. The first is an indirect discourse clause related to γινώσκομεν (ginwskomen) and giving the content of what believers know: “that we reside in him and he in us.” The second ὅτι clause is epexegetical (or explanatory) to the ἐν τούτῳ phrase, explaining how believers know that they reside in God and God remains in them: “in that he has given us of his Spirit.” |
| (0.46794563043478) | (1Jo 4:17) |
3 tn Grk “that one” (a reference to Jesus is indicated in the context). Once more the author uses the pronoun ἐκεῖνος (ekeinos) to refer to Jesus Christ, as he did in he%27s&tab=notes" ver="">2:6; 3:3, 5, 7, and 16. A reference to Christ is confirmed in this context because the author says that “just as he is, so also are we [believers] in this world” and since he%27s&tab=notes" ver="">3:2 indicated that believers are to be like God in the future (but are not yet), the only one believers can be like already in the present age is Jesus Christ. |
| (0.46794563043478) | (2Jo 1:4) |
1 tn “Some” is not in the Greek text, but is supplied because the prepositional phrase beginning with ἐκ (ek) has partitive force. The partitive force of the prepositional phrase here has been taken by some interpreters to mean that the author has found some of the elect lady’s children who are living according to the truth and some who are not. This is grammatically possible, but the author has merely stated that he knows of some Christians in the church addressed who are “walking in the truth.” He does not know for certain that all of them are, and concern over this is probably part of the motivation for writing the letter. |
| (0.46794563043478) | (3Jo 1:2) |
1 sn Just as it is well with your soul. The equivalent contemporary idiom would be to speak of ‘spiritual’ health as opposed to physical health. The author affirms that Gaius is indeed well off spiritually, and he prays that Gaius’ physical health would match his spiritual health, i.e., that Gaius would be as well off physically as he is spiritually. It is the spiritual health which is to be the standard by which one’s physical health is measured, not the other way round. |
| (0.45962339130435) | (Gen 1:1) |
2 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.” |
| (0.45962339130435) | (Gen 1:29) |
2 sn G. J. Wenham (Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood. |
| (0.45962339130435) | (Gen 2:3) |
3 tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.” |
| (0.45962339130435) | (Gen 2:21) |
3 tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone. |
| (0.45962339130435) | (Gen 3:1) |
6 sn God. The serpent does not use the expression “Yahweh God” [ |
