Discovery Box| (0.55657579487179) | (2Th 3:17) |
1 sn Up to 3:17 the letter was dictated by Paul but written down by a secretary or amanuensis. But Paul took up the pen and wrote vv. 17-18 personally to authenticate that it was his (how I write in every letter). See similar indications in 1 Cor 16:21; Gal 6:11; and Col 4:18. |
| (0.55657579487179) | (1Ti 1:11) |
1 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.55657579487179) | (2Ti 1:13) |
2 sn With the faith and love that are in Christ Jesus. This describes the manner in which Timothy must hold to the standard (similar to Paul’s call for him to give attention to his life and his teaching in 1 Tim 4:11-16). |
| (0.55657579487179) | (Heb 10:22) |
2 sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16). |
| (0.55657579487179) | (Heb 12:9) |
3 sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17). |
| (0.55657579487179) | (2Pe 3:10) |
4 tn Grk “elements.” Most commentators are agreed that “celestial bodies” is meant, in light of this well-worn usage of στοιχεῖα (stoiceia) in the 2nd century and the probable allusion to Isa 34:4 (text of Vaticanus). See R. Bauckham, Jude, 2 Peter [WBC], 315-16 for discussion. |
| (0.55657579487179) | (2Pe 3:12) |
2 sn The coming of the day of God. Peter elsewhere describes the coming or parousia as the coming of Christ (cf. 2 Pet 1:16; 3:4). The almost casual exchange between “God” and “Christ” in this little book, and elsewhere in the NT, argues strongly for the deity of Christ (see esp. 1:1). |
| (0.55657579487179) | (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 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. |
| (0.55657579487179) | (1Jo 3:16) |
2 tn Grk “that one.” Context indicates a reference to Jesus. The mention of the sacrificial death in 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 2:6; 3:3, 5, and 7 refers to Jesus.) |
| (0.55657579487179) | (1Jo 3:24) |
1 sn The verb resides (μένω, menw) here and again in the second clause of 3:24 refers to the permanence of relationship between God and the believer, as also in 2:6; 4:12, 13, 15, and 16 (3x). |
| (0.55657579487179) | (1Jo 4:16) |
3 tn Once again μένω (menw) in its three occurrences in 4:16 looks at the mutual state of believers and God. No change of status or position is in view in the context, so the participle and both finite verbs are translated as “resides.” |
| (0.55657579487179) | (1Jo 5:19) |
1 tn The preposition ἐκ (ek) here indicates both source and possession: Christians are “from” God in the sense that they are begotten by him, and they belong to him. For a similar use of the preposition compare the phrases ἐκ τοῦ πατρός (ek tou patro") and ἐκ τοῦ κόσμου (ek tou kosmou) in 1 John 2:16. |
| (0.55657579487179) | (Jud 1:12) |
8 sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected. |
| (0.55657579487179) | (Jud 1:16) |
4 sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6. |
| (0.55657579487179) | (Rev 1:8) |
2 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.” |
| (0.55657579487179) | (Rev 2:14) |
4 tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.” |
| (0.55657579487179) | (Rev 2:20) |
3 sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention. |
| (0.55657579487179) | (Rev 4:8) |
4 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.” |
| (0.55657579487179) | (Rev 6:16) |
2 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author. |
| (0.55657579487179) | (Rev 7:2) |
2 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.” |
