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(0.30) (Tit 1:3)

tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

(0.30) (1Pe 1:8)

tn Grk “in whom not now seeing…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

(0.30) (1Pe 1:8)

tn Grk “in whom not now seeing but believing, you exult.” The participles have been translated as finite verbs due to requirements of contemporary English style.

(0.30) (Rev 6:9)

tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

(0.30) (Rev 9:7)

tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.

(0.30) (Rev 9:17)

tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.

(0.30) (Rev 16:16)

tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.

(0.30) (Rev 17:4)

tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

(0.28) (Exo 16:16)

tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”

(0.28) (Num 11:5)

sn As with all who complain in such situations, their memory was selective. It was their bitter cries to the Lord from the suffering in bondage that God heard and answered. And now, shortly after being set free, their memory of Egypt is for things they do not now have. It is also somewhat unlikely that they as slaves had such abundant foods in Egypt.

(0.28) (Num 17:7)

tn The name of the tent now attests to the centrality of the ark of the covenant. Instead of the “tent of meeting” (מוֹעֵד, moed) we now find the “the tent of the testimony” (הָעֵדֻת, haedut).

(0.28) (Job 6:28)

tn The line has “and now, be pleased, turn to me [i.e., face me].” The LXX reverses the idea, “And now, having looked upon your countenances, I will not lie.” The expression “turn to me” means essentially to turn the eyes toward someone to look at him.

(0.28) (Job 16:15)

sn The language is hyperbolic; Job is saying that the sackcloth he has put on in his lamentable state is now stuck to his skin as if he had stitched it into the skin. It is now a habitual garment that he never takes off.

(0.28) (Luk 14:1)

tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

(0.28) (Luk 19:42)

sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

(0.28) (Luk 20:1)

tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

(0.28) (Act 26:28)

sn The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.

(0.26) (Jos 17:14)

tn Heb “Why have you given me as an inheritance one lot and one portion, though I am a great people until [the time] which, until now the Lord has blessed me?” The construction עַד אֲשֶׁר־עַד־כֹּה (’ad-asher-ad-koh, “until [the time] which, until now”) is extremely awkward. An emendation of the first עַד (’ad) to עַל (’al) yields a more likely reading: “for until now” (see HALOT 2:787).

(0.26) (Joh 17:18)

sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.

(0.26) (1Jo 2:3)

sn Now. The author, after discussing three claims of the opponents in 1:6, 8, and 10 and putting forward three counterclaims of his own in 1:7, 1:9, and 2:1, now returns to the theme of “God as light” introduced in 1:5. The author will now discuss how a Christian may have assurance that he or she has come to know the God who is light, again by contrast with the opponents who make the same profession of knowing God, but lack the reality of such knowledge, as their behavior makes clear.



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