Discovery Box| (0.68399690909091) | (1Jo 3:10) |
1 tn Once again there is the problem (by now familiar to the interpreter of 1 John) of determining whether the phrase ἐν τούτῳ (en toutw) in 3:10 refers (1) to what precedes or (2) to what follows. If it refers to what precedes, it serves to conclude the unit which began with 2:28. The remainder of 3:10 would then form a transition to the following material (another “hinge” passage). On the other hand, if the phrase ἐν τούτῳ refers to what follows, then the entirety of 3:10 is a summary statement at the end of 2:28-3:10 which recapitulates the section’s major theme (conduct is the clue to paternity), and provides at the same time a transition to the theme of loving one’s brother which will dominate the following section (3:11-24). Although R. E. Brown (Epistles of John [AB], 416) prefers to see the phrase as referring to the preceding material, it makes better sense to refer it to the remainder of 3:10 that follows, and see the entirety of 3:10 as both a summary of the theme of the preceding section 2:28-3:10 and a transition to the following section 3:11-24. |
| (0.68399690909091) | (1Jo 3:24) |
2 tn Grk “in him.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23). |
| (0.68399690909091) | (1Jo 3:24) |
3 tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23). |
| (0.68399690909091) | (1Jo 3:24) |
5 tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23). |
| (0.68399690909091) | (1Jo 4:7) |
2 tn As in 2:23 and 3:4, the author uses πᾶς (pas) with the present articular participle as a generalization to describe a category of people. |
| (0.68399690909091) | (Rev 1:6) |
1 tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106). |
| (0.68399690909091) | (Rev 5:10) |
1 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14. |
| (0.68399690909091) | (Rev 7:2) |
3 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries. |
| (0.68399690909091) | (Rev 14:20) |
2 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process). |
| (0.68399690909091) | (Rev 19:15) |
5 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20. |
| (0.67078578787879) | (Gen 23:2) |
2 sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD3 149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3). |
| (0.67078578787879) | (Exo 5:5) |
1 tn Heb “And Pharaoh said.” This is not the kind of thing that Pharaoh is likely to have said to Moses, and so it probably is what he thought or reasoned within himself. Other passages (like Exod 2:14; 3:3) show that the verb “said” can do this. (See U. Cassuto, Exodus, 67.) |
| (0.67078578787879) | (Exo 13:9) |
5 sn That these festivals and consecrations were to be signs and memorials is akin to the expressions used in the book of Proverbs (Prov 3:3, “bind them around your neck…write them on your heart”). The people were to use the festivals as outward and visible tokens to remind them to obey what the Law required. |
| (0.67078578787879) | (Exo 29:40) |
2 tn “Hin” is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: “Its presumed capacity varies from about 3,5 liters to 7,5 liters” (C. Houtman, Exodus, 3:550). |
| (0.67078578787879) | (Num 15:5) |
1 sn The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century |
| (0.67078578787879) | (Deu 11:24) |
1 tn Heb “the sole of your foot walks.” The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992. |
| (0.67078578787879) | (Deu 18:11) |
3 tn Heb “a knowing [or “familiar”] [spirit]” (יִדְּעֹנִי, yiddÿ’oniy), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27; 1 Sam 28:3, 9; 2 Kgs 21:6; Isa 8:19; 19:3). |
| (0.67078578787879) | (Deu 21:15) |
1 tn Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא (sane’, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33; Mal 1:2-3. Cf. A. Konkel, NIDOTTE 3:1256-60. |
| (0.67078578787879) | (Deu 23:3) |
2 tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346. |
| (0.67078578787879) | (Deu 32:5) |
1 tc The 3rd person masculine singular שָׁחַת (shakhat) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”). |
