Discovery Box| (0.42) | (Joh 3:19) | 2 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear). |
| (0.42) | (Joh 3:3) | 3 sn Or born again. The Greek word ἄνωθεν (anōthen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4). |
| (0.42) | (Luk 14:28) | 2 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (psēphizō, “compute”) and δαπάνη (dapanē, “cost”) are economic terms. |
| (0.42) | (Luk 13:12) | 2 tn The verb προσεφώνησεν (prosephōnēsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood. |
| (0.42) | (Luk 12:24) | 2 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.” |
| (0.42) | (Luk 9:2) | 4 sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples. |
| (0.42) | (Luk 8:10) | 6 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach. |
| (0.42) | (Luk 1:64) | 4 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glōssa) are subjects of ἀνεῴχθη (aneōchthē), but this would be somewhat redundant in English. |
| (0.42) | (Mar 4:12) | 1 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach. |
| (0.42) | (Mar 2:27) | 2 tn The Greek term ἄνθρωπος (anthrōpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.” |
| (0.42) | (Mat 14:5) | 3 tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity. |
| (0.42) | (Mat 13:15) | 1 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach. |
| (0.42) | (Mat 12:43) | 3 tn Grk “man.” This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females. This same use occurs in v. 45. |
| (0.42) | (Mat 10:16) | 4 sn Doves were regarded in both Greek and Jewish culture of the first century as symbols of purity, integrity, and harmlessness (see H. Greeven, TDNT 6:65-67). |
| (0.42) | (Mat 7:17) | 1 tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28). |
| (0.42) | (Mat 5:9) | 1 tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT). |
| (0.42) | (Amo 5:26) | 3 tc LXX, Vulgate, and Acts 7:43 read “Moloch” (cf. KJV). The Hebrew consonants are the same for both “king” and “Moloch” (מֹלֶךְ; molekh). |
| (0.42) | (Dan 8:7) | 4 tn Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity. |
| (0.42) | (Eze 46:13) | 1 tc A few Hebrew mss, the LXX, and the Vulgate read the verb as third person singular (referring to the prince), both here and later in the verse. |
| (0.42) | (Eze 23:4) | 1 tn The names Oholah and Oholibah are both derived from the word meaning “tent.” The meaning of Oholah is “her tent,” while Oholibah means “my tent is in her.” |
