Discovery Box| (0.54180470588235) | (Gal 1:6) |
1 sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1). |
| (0.54180470588235) | (Gal 2:20) |
4 tn Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.” |
| (0.54180470588235) | (Eph 4:24) |
1 tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α). |
| (0.54180470588235) | (Col 1:19) |
1 tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen). |
| (0.54180470588235) | (1Th 5:9) |
1 sn God did not destine us for wrath. In context this refers to the outpouring of God’s wrath on the earth in the day of the Lord (1 Thess 5:2-4). |
| (0.54180470588235) | (1Ti 1:4) |
2 tc A few Western |
| (0.54180470588235) | (Heb 1:7) |
1 sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son). |
| (0.54180470588235) | (1Jo 3:17) |
5 sn How can the love of God reside in such a person? is a rhetorical question which clearly anticipates a negative answer: The love of God cannot reside in such a person. |
| (0.54180470588235) | (1Jo 5:4) |
1 tn The explicit reason the commandments of God are not burdensome to the believer is given by the ὅτι (Joti) clause at the beginning of 5:4. It is because “everyone who is begotten by God conquers the world.” |
| (0.54180470588235) | (1Jo 5:9) |
1 tn This ὅτι (Joti) almost certainly introduces a causal clause, giving the reason why the “testimony of God” is greater than the “testimony of men”: “because this is God’s testimony that he has testified concerning his Son.” |
| (0.54180470588235) | (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). |
| (0.54180470588235) | (2Jo 1:9) |
4 sn The idiom translated have God means to have a relationship to God as a genuine believer. The phrase has both the Father and the Son later in this verse should be understood the same way. |
| (0.54180470588235) | (Rev 21:11) |
1 tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb. |
| (0.53926378431373) | (Gen 1:7) |
2 tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event. |
| (0.53926378431373) | (Gen 3:11) |
1 tn Heb “and he said.” The referent (the |
| (0.53926378431373) | (Gen 6:8) |
1 tn The disjunctive clause (conjunction + subject + verb) is contrastive here: God condemns the human race, but he is pleased with Noah. |
| (0.53926378431373) | (Gen 9:27) |
1 tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity. |
| (0.53926378431373) | (Gen 12:4) |
1 sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1). |
| (0.53926378431373) | (Gen 17:5) |
3 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention. |
| (0.53926378431373) | (Gen 17:6) |
1 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions. |
