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(1.00) (Jer 14:11)

tn Heb “on behalf of these people for benefit.”

(1.00) (Ecc 6:11)

tn Or “What benefit does man have [in that]?”

(1.00) (Psa 133:1)

sn Psalm 133. The psalmist affirms the benefits of family unity.

(0.80) (Isa 66:11)

sn Zion’s residents will benefit from and enjoy her great material prosperity. See v. 12.

(0.80) (Pro 1:33)

tn The participle is used substantivally here: “whoever listens” will enjoy the benefits of the instruction.

(0.71) (Luk 17:19)

tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

(0.70) (Zep 3:7)

sn God’s judgment of the nations (v. 6) was an object lesson for Israel’s benefit.

(0.70) (Ecc 1:17)

tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

(0.70) (Pro 11:17)

tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.

(0.60) (Mat 19:29)

sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.

(0.60) (Pro 5:10)

tn The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

(0.60) (Psa 103:2)

tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

(0.60) (1Ki 12:7)

tn Heb “all the days.” The Hebrew phrase contrasts what he is asked to do “today” (literally “the day”) with the benefit for “all the days.”

(0.60) (Gen 31:8)

tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance—whatever he would say worked to Jacob’s benefit.

(0.57) (Ecc 2:11)

tn The parallelism with יִתְרוֹן (yitron), “profit; advantage; gain”) indicates that הֶבֶל (hevel) should be nuanced as “profitless, fruitless, futile” in this context. While labor offers some relative and temporal benefits, such as material acquisitions and the enjoyment of the work of one’s hands, there is no ultimate benefit to be gained from secular human achievement.

(0.52) (Pro 3:13)

tn Although the word אַשְׁרֵי (ʾashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading. The core meaning of the word conveys “benefit” or “advantage,” sometimes meaning security. Though feeling glad about the benefit is often in view, “happy” is too narrow a translation. For example, Job 5:17 says the one whom God corrects is אַשְׁרֵי. Clearly the correction is a benefit; less clearly does it prompt inner happiness. On the other hand “blessed” should not be confused with בָּרַךְ (barakh) “to bless,” used in pronouncing blessings.

(0.50) (1Co 1:26)

tn The Greek word ευγενής (eugenēs) refers to the status of being born into nobility, wealth, or power with an emphasis on the privileges and benefits that come with that position.

(0.50) (Joh 18:25)

tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.

(0.50) (Luk 18:30)

sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

(0.50) (Luk 9:24)

tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα (heneka) indicates the cause or reason for something (BDAG 334 s.v. 1).



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