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(1.00) (Lev 27:19)

tn Heb “the silver of the conversion value.”

(0.83) (Lev 27:3)

tn Heb “your conversion value shall be [for] the male.”

(0.71) (Act 16:33)

sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

(0.67) (Lev 27:16)

tn Heb “a conversion value shall be to the mouth of its seed.”

(0.67) (Act 17:18)

tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

(0.58) (Luk 18:22)

tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

(0.58) (Gal 1:24)

tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.

(0.50) (Gen 30:25)

tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

(0.50) (1Jo 2:27)

sn The anointing. The “anointing” (χρῖσμα, crisma) which believers have received refers to the indwelling Holy Spirit which has been given to them at their conversion.

(0.42) (Jdg 6:14)

sn Some interpreters equate the Lord and the messenger in this story, but they are more likely distinct. In vv. 22-23 the Lord and Gideon continue to carry on a conversation after the messenger has vanished (v. 21).

(0.42) (Luk 8:34)

tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

(0.33) (Gen 4:5)

tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

(0.33) (Pro 12:6)

tn The infinitive construct אֱרָב (’erav, “to lie in wait”) expresses the purpose of their conversations. The idea of “lying in wait for blood” is an implied comparison (hypocatastasis): Their words are like an ambush intended to destroy (cf. NAB, NRSV “are a deadly ambush”). The words of the wicked are here personified.

(0.33) (Pro 23:8)

sn This is the eighth saying; it claims that it would be a mistake to accept hospitality from a stingy person. He is always thinking about the cost, his heart is not in it, and any attempt at pleasant conversation will be lost.

(0.33) (Jer 38:24)

sn This is probably not a threat that the king himself will kill Jeremiah, but a premonition that if the pro-Egyptian party that was seeking to kill Jeremiah found out about the conversation they would go ahead and kill Jeremiah (cf. 38:2-4).

(0.33) (Jer 38:27)

tn Heb “And they were silent from him because the word/matter [i.e., the conversation between Jeremiah and the king] had not been heard.” According to BDB 578 s.v. מִן 1.a the preposition “from” is significant in this construction, implying a verb of motion. I.e., “they were [fell] silent [and turned away] from him.”

(0.33) (Joe 3:10)

sn This conversion of farming instruments to instruments of war is the reverse of Isa 2:4 (cf. Mic 4:3), where military weapons are transformed into tools for farming. Isaiah describes a time of kingdom blessing and prosperity, whereas Joel describes a time of eschatological conflict and judgment.

(0.33) (Mal 1:11)

sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

(0.33) (Joh 4:11)

tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

(0.33) (Act 21:20)

sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

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