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Discovery Box| (0.30) | (Gen 11:5) | 2 tn The Hebrew text simply has בָּנוּ (banu), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here. |
| (0.30) | (Gen 10:15) | 3 tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3. |
| (0.30) | (Gen 10:8) | 1 tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing. |
| (0.30) | (Gen 6:8) | 1 tn The disjunctive clause (conjunction plus subject plus verb) is contrastive here: God condemns the human race, but he is pleased with Noah. |
| (0.30) | (Gen 5:7) | 2 tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons. |
| (0.30) | (Gen 4:15) | 4 sn God becomes Cain’s protector. Here is common grace—Cain and his community will live on under God’s care, but without salvation. |
| (0.30) | (Gen 4:4) | 1 tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction plus subject plus verb) stresses the contrast between Cain’s offering and Abel’s. |
| (0.30) | (Gen 3:12) | 2 tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons. |
| (0.30) | (Gen 3:6) | 2 tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied. |
| (0.30) | (Gen 3:6) | 5 tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons. |
| (0.30) | (Gen 2:4) | 5 tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same. |
| (0.30) | (Gen 1:11) | 2 tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses. |
| (0.28) | (Rev 15:6) | 1 tn Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178). |
| (0.28) | (Rev 13:17) | 2 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific. |
| (0.28) | (Rev 1:13) | 2 tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178). |
| (0.28) | (2Pe 3:12) | 1 tn Or possibly, “striving for,” but the meaning “hasten” for σπουδάζω (spoudazō) is normative in Jewish apocalyptic literature (in which the coming of the Messiah/the end is anticipated). Such a hastening is not an arm-twisting of the divine volition, but a response by believers that has been decreed by God. |
| (0.28) | (1Pe 1:1) | 3 tn Grk “in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world. |
| (0.28) | (Heb 1:5) | 4 tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences. |
| (0.28) | (1Ti 6:10) | 1 tn This could be taken to mean “a root,” but the phrase “of all evils” clearly makes it definite. This seems to be not entirely true to life (some evils are unrelated to love of money), but it should be read as a case of hyperbole (exaggeration to make a point more strongly). |
| (0.28) | (1Ti 2:5) | 1 tn Traditionally this word (μεσίτης, mesitēs) is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms. |
