Discovery Box| (0.44) | (Jer 31:37) | 2 tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.” |
| (0.44) | (Pro 17:11) | 3 sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king, but the expression could also figuratively describe something God sends—storms, pestilence, or any other misfortune. |
| (0.44) | (Pro 11:15) | 1 sn The “stranger” could refer to a person from another country or culture, as it often does, but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community. |
| (0.44) | (Pro 8:8) | 1 tn The phrase could be rendered with an understood ellipsis: “all the words of my mouth [are said] in righteousness”; or the preposition could be interpreted as a beth essentiae: “all the words of my mouth are righteousness.” |
| (0.44) | (Psa 78:9) | 3 sn They retreated. This could refer to the northern tribes’ failure to conquer completely their allotted territory (see Judg 1), or it could refer generally to the typical consequence (military defeat) of their sin (see vv. 10-11). |
| (0.44) | (Job 39:20) | 2 tn The word could mean “snorting” as well (see Jer 8:16). It comes from the root “to blow.” If the horse is running and breathing hard, this could be the sense here. |
| (0.44) | (Job 10:16) | 2 sn There is some ambiguity here: Job could be the lion being hunted by God, or God could be hunting Job like a lion hunts its prey. The point of the line is clear in either case. |
| (0.44) | (1Ki 12:26) | 2 tn Heb “Now the kingdom could return to the house of David.” The imperfect verbal form translated “could return” is understood as having a potential force here. Perhaps this is not strong enough; another option is “will return.” |
| (0.44) | (Num 26:59) | 1 tn Heb “who she bore him to Levi.” The verb has no expressed subject. Either one could be supplied, such as “her mother,” or it could be treated as a passive. |
| (0.44) | (Num 23:21) | 2 sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them. |
| (0.44) | (Exo 8:27) | 4 tn The form is the imperfect tense. It could be future: “as he will tell us,” but it also could be the progressive imperfect if this is now what God is telling them to do: “as he is telling us.” |
| (0.44) | (Rev 2:22) | 2 tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution. |
| (0.44) | (Rev 1:7) | 4 tn In this context, tribes (φυλαί, phulai) could also be translated as “nations” or “peoples” (L&N 11.56). |
| (0.44) | (1Jo 2:27) | 2 sn The pronoun could refer to God or Jesus Christ, but a reference to Jesus Christ is more likely here. |
| (0.44) | (1Jo 2:25) | 2 tn The pronoun could refer to God or Jesus Christ, but a reference to Jesus Christ is more likely here. |
| (0.44) | (2Co 10:5) | 1 tn The phrase “every arrogant obstacle” could be translated simply “all arrogance” (so L&N 88.207). |
| (0.44) | (Rom 9:22) | 2 tn Or “vessels destined for wrath.” The genitive ὀργῆς (orgēs) could be taken as a genitive of destination. |
| (0.44) | (Act 25:25) | 2 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…” |
| (0.44) | (Act 23:10) | 1 tn This genitive absolute construction with the participle γινομένης (ginomenēs) has been taken temporally (it could also be translated as causal). |
| (0.44) | (Act 15:1) | 2 sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so. |
