Discovery Box| (0.1238571875) | (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. |
| (0.1238571875) | (1Pe 5:11) |
1 tn No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God should be glorified (as in Kir+Heres&tab=notes" ver="">4:11), rather than a wish or prayer (“may power be to him”). |
| (0.1238571875) | (1Pe 5:13) |
1 tn Grk “the one in Babylon,” which could refer to some individual woman (“she who is in Babylon”) since the Greek article (here “the one”) is feminine. But it is much more likely to be a veiled reference to a church (the Greek word “church” is also feminine in gender). |
| (0.1238571875) | (2Pe 1:10) |
1 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1., where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). |
| (0.1238571875) | (2Pe 2:12) |
2 tn The false teachers could conceivably be men or women, but in v. Kir+Heres&tab=notes" ver="">14 they are said to have eyes “full of an adulteress.” This can only refer to men. Hence, both here and in v. Kir+Heres&tab=notes" ver="">17 the false teachers are described as “men.” |
| (0.1238571875) | (2Pe 2:15) |
1 tn Although many modern translations (e.g., NASB, TEV, NIV, CEV, NLT) read “Beor” here, this is due to harmonization with the OT rather than following a variant textual reading. The Greek text of NA27 reads “Bosor,” an otherwise unattested form of the name of Balaam’s father. |
| (0.1238571875) | (2Pe 3:13) |
1 tn Or possibly, “let us wait for.” The form in Greek (προσδόκωμεν, prosdokwmen) could be either indicative or subjunctive. The present participle in v. Kir+Heres&tab=notes" ver="">14, however, is best taken causally (“since you are waiting for”), suggesting that the indicative is to be read here. |
| (0.1238571875) | (2Pe 3:15) |
1 tn The language here is cryptic. It probably means “regard the patience of our Lord as an opportunity for salvation.” In the least, Peter is urging his audience to take a different view of the delay of the parousia than that of the false teachers. |
| (0.1238571875) | (2Pe 3:16) |
3 tn Grk “which.” The antecedent is the “things hard to understand,” not the entirety of Paul’s letters. A significant principle is seen here: The primary proof texts used for faith and practice ought to be the clear passages that are undisputed in their meaning. Heresy today is still largely built on obscure texts. |
| (0.1238571875) | (1Jo 1:9) |
2 tn The ἵνα (Jina) followed by the subjunctive is here equivalent to the infinitive of result, an “ecbatic” or consecutive use of ἵνα according to BDAG 477 s.v. Kir+Heres&tab=notes" ver="">3 where 1 John 1:9 is listed as a specific example. The translation with participles (“forgiving, …cleansing”) conveys this idea of result. |
| (0.1238571875) | (1Jo 2:3) |
1 tn The translation of καί (kai) at the beginning of Kir+Heres&tab=notes" ver="">2:3 is important for understanding the argument, because a similar καί occurs at the beginning of Kir+Heres&tab=notes" ver="">1:5. The use here is not just a simple continuative or connective use, but has more of a resumptive force, pointing back to the previous use in Kir+Heres&tab=notes" ver="">1:5. |
| (0.1238571875) | (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 (Kir+Heres&tab=notes" ver="">2:14; 3:12; 5:18, 19). |
| (0.1238571875) | (1Jo 2:17) |
1 tn See note on the translation of the Greek verb μένω (menw) in Kir+Heres&tab=notes" ver="">2:6. The translation “remain” is used for μένω (menw) here because the context contrasts the transience of the world and its desires with the permanence of the person who does God’s will. |
| (0.1238571875) | (1Jo 2:27) |
7 tn The verb may be read as either (1) indicative or (2) imperative mood. The same verb is found in the following verse, Kir+Heres&tab=notes" ver="">2:28, but the address to the readers there seems clearly to indicate an imperative. On analogy some have called for an imperative here, but others have seen this as suggesting an indicative here, so that the author is not repeating himself. An indicative is slightly more likely here. Up to this point the thrust of the author has been reassurance rather than exhortation, and an indicative here (“…you reside in him”) balances the indicative in the first part of Kir+Heres&tab=notes" ver="">2:27 (“the anointing which you received from him resides in you…”). With the following verse the author switches from reassurance (the readers at the time he is writing still ‘remain’; they have not yet adopted the teaching of the opponents) to exhortation (he is writing so that they will ‘remain’ and not succumb to the deception of the opponents). |
| (0.1238571875) | (1Jo 3:2) |
1 sn What we will be. The opponents have been revealed as antichrists now (Kir+Heres&tab=notes" ver="">2:19). What believers will be is to be revealed later. In light of the mention of the parousia in Kir+Heres&tab=notes" ver="">2:28, it seems likely that an eschatological revelation of the true character of believers is in view here. |
| (0.1238571875) | (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). |
| (0.1238571875) | (1Jo 3:6) |
1 tn Here the verb μένω (menw) refers to the permanence of relationship between Jesus and the believer, as in Kir+Heres&tab=notes" ver="">2:27 and 2:28. It is clear that Jesus is the referent of the phrase ἐν αὐτῷ (en autw) because he is the subject of the discussion in v. Kir+Heres&tab=notes" ver="">5. |
| (0.1238571875) | (1Jo 3:7) |
2 tn Grk “that one.” Context indicates a reference to Jesus here. As with the previous uses of ἐκεῖνος (ekeinos) by the author of 1 John (Kir+Heres&tab=notes" ver="">2:6; 3:3, 5), this one refers to Jesus, as the reference to “the Son of God” in the following verse (Kir+Heres&tab=notes" ver="">3:8) makes clear. |
| (0.1238571875) | (1Jo 3:16) |
2 tn Grk “that one.” Context indicates a reference to Jesus. The mention of the sacrificial death in Kir+Heres&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 Kir+Heres&tab=notes" ver="">2:6; 3:3, 5, and 7 refers to Jesus.) |
| (0.1238571875) | (1Jo 3:24) |
1 sn The verb resides (μένω, menw) here and again in the second clause of Kir+Heres&tab=notes" ver="">3:24 refers to the permanence of relationship between God and the believer, as also in Kir+Heres&tab=notes" ver="">2:6; 4:12, 13, 15, and 16 (3x). |
