Discovery Box| (0.38) | (Ecc 10:8) | 1 tn The four imperfect verbs in vv. 8-9 may be nuanced as indicatives (“will…”) or in a modal sense denoting possibility (“may…”). The LXX rendered them with indicatives, as do many English translations (KJV, RSV, NRSV, ASV, MLB, YLT, NJPS). However, it is better to take them in a modal sense (NEB, NAB, NASB, NIV, NCV, CEV, NLT). One who digs a pit does not necessarily fall into it, but he may under the right conditions. |
| (0.38) | (Pro 25:5) | 3 sn When the king purges the wicked from his court he will be left with righteous counselors and his government therefore will be “established in righteousness”—it will endure through righteousness (cf. NLT “made secure by justice”). But as J. H. Greenstone says, “The king may have perfect ideals and his conduct may be irreproachable, but he may be misled by unscrupulous courtiers” (Proverbs, 264). |
| (0.38) | (Jdg 6:31) | 4 sn Whoever takes up his cause will die by morning. This may be a warning to the crowd that Joash intends to defend his son and to kill anyone who tries to execute Gideon. Then again, it may be a sarcastic statement about Baal’s apparent inability to defend his own honor. Anyone who takes up Baal’s cause may end up dead, perhaps by the same hand that pulled down the pagan god’s altar. |
| (0.38) | (Exo 5:21) | 1 tn The foremen vented their anger on Moses and Aaron. The two jussives express their desire that the evil these two have caused be dealt with. “May Yahweh look on you and may he judge” could mean only that God should decide if Moses and Aaron are at fault, but given the rest of the comments it is clear the foremen want more. The second jussive could be subordinated to the first—“so that he may judge [you].” |
| (0.38) | (Rev 12:17) | 5 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”). |
| (0.38) | (Rev 9:17) | 4 tn L&N 79.33 states, “‘fiery red’…. One may also render ‘fiery red’ as ‘red like fire’ or ‘the color of fire.’” |
| (0.38) | (1Pe 3:7) | 2 tn Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence. |
| (0.38) | (1Pe 1:7) | 3 tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6. |
| (0.38) | (Phm 1:19) | 3 sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary. |
| (0.38) | (2Th 2:14) | 2 sn That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30). |
| (0.38) | (2Th 1:5) | 1 tn Grk “so that you may be made worthy.” The passive infinitive καταξιωθῆναι (kataxiōthēnai) has been translated as an active construction in English for stylistic reasons. |
| (0.38) | (1Th 1:3) | 2 tn Or the phrase may connect at the end of the verse: “hope…in the presence of our God and Father.” |
| (0.38) | (Col 1:9) | 3 tn The ἵνα (hina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause. |
| (0.38) | (Eph 3:3) | 3 sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9. |
| (0.38) | (Act 22:28) | 2 sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here. |
| (0.38) | (Act 16:3) | 3 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision. |
| (0.38) | (Act 8:27) | 8 sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10. |
| (0.38) | (Act 8:20) | 1 tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased. |
| (0.38) | (Act 1:25) | 4 sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain. |
| (0.38) | (Act 1:11) | 2 tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context. |
