Discovery Box| (0.38) | (Exo 15:21) | 1 tn The verb עָנָה (ʿanah) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic. |
| (0.38) | (Exo 14:3) | 3 tn The expression has also been translated “the desert has shut [the way] for them,” and more freely “[the Israelites are] hemmed in by the desert.” |
| (0.38) | (Exo 8:6) | 1 tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260). |
| (0.38) | (Exo 4:16) | 3 tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.” |
| (0.38) | (Exo 4:11) | 1 tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?” |
| (0.38) | (Exo 3:18) | 4 tn The form used here is the cohortative of הָלַךְ (halakh). It could be a resolve, but more likely before Pharaoh it is a request. |
| (0.38) | (Gen 38:5) | 1 tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more. |
| (0.38) | (Gen 31:40) | 2 tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast. |
| (0.38) | (Gen 22:2) | 2 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging. |
| (0.38) | (Gen 12:15) | 3 tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem. |
| (0.38) | (Gen 9:25) | 1 sn For more on the curse, see H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS), and J. Scharbert, TDOT 1:405-18. |
| (0.35) | (Act 24:26) | 3 tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.” |
| (0.35) | (Act 22:2) | 4 tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.” |
| (0.35) | (Act 8:25) | 2 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers. |
| (0.35) | (Joh 8:32) | 1 tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea. |
| (0.35) | (Joh 2:19) | 2 tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.” |
| (0.35) | (Luk 14:35) | 3 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8). |
| (0.35) | (Luk 8:21) | 2 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same. |
| (0.35) | (Luk 8:8) | 5 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35). |
| (0.35) | (Luk 4:5) | 1 sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific. |
