Discovery Box| (0.38) | (Mat 19:21) | 1 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context. |
| (0.38) | (Mat 18:25) | 2 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context. |
| (0.38) | (Mat 17:19) | 1 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselthontes) has been translated as a finite verb to make the sequence of events clear in English. |
| (0.38) | (Mat 14:13) | 2 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. |
| (0.38) | (Mat 12:27) | 2 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.38) | (Mat 9:33) | 1 tn The aorist verb has been translated here as ingressive, stressing the beginning of the action. The context clearly indicates an ingressive force here. |
| (0.38) | (Mat 9:2) | 4 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man. |
| (0.38) | (Mat 8:27) | 2 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English. |
| (0.38) | (Mat 8:18) | 2 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity. |
| (0.38) | (Mat 8:9) | 4 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.38) | (Oba 1:11) | 2 tn Or perhaps, “wealth” (so NASB, NIV, NRSV, NLT). The Hebrew word is somewhat ambiguous here. This word also appears in v. 13, where it clearly refers to wealth. |
| (0.38) | (Dan 11:18) | 3 tn The Hebrew here is difficult in that the negative בִּלְתִּי (bilti, “not”) is used in an unusual way. The sense is not entirely clear. |
| (0.38) | (Dan 5:5) | 2 sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view. |
| (0.38) | (Dan 3:1) | 3 sn According to a number of patristic authors, the image represented a deification of Nebuchadnezzar himself. This is not clear from the biblical text, however. |
| (0.38) | (Dan 1:10) | 5 tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear. |
| (0.38) | (Eze 5:10) | 1 tn In context “you” refers to the city of Jerusalem. To make this clear for the modern reader, “Jerusalem” has been supplied in the translation in apposition to “you.” |
| (0.38) | (Eze 3:18) | 1 sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear. |
| (0.38) | (Jer 25:30) | 1 tn The word “Jeremiah” is not in the text. It is supplied in the translation to make clear who is being addressed. |
| (0.38) | (Jer 23:10) | 1 tn Heb “adulterers.” But spiritual adultery is clearly meant, as also in 3:8-9; 9:2, and probably 5:7. |
| (0.38) | (Jer 21:11) | 2 tn Heb “house” or “household.” It is clear from 22:1-6 that this involved the king, the royal family, and the court officials. |
