Discovery Box| (0.23) | (Deu 30:18) | 1 sn To this point in the chapter, Moses has addressed the people with the singular pronoun “you,” but here he switches to the plural. Rhetorically, the singular pronoun has emphasized the responsibilities and consequences for the nation as a whole. It is a group responsibility that requires a group effort. At v. 18 he shifts to using the plural form. This individualizes the threatened punishment in v. 18 and highlights individual responsibility in the first half of v. 19 (calling heaven and earth as witness “against you”) before returning to the collective responsibility that “you” (singular) choose life. |
| (0.23) | (Exo 20:4) | 2 tn The word תְּמוּנָה (temunah) refers to the mental pattern from which the פֶּסֶל (pesel) is constructed; it is a real or imagined resemblance. If this is to stand as a second object to the verb, then the verb itself takes a slightly different nuance here. It would convey “you shall not make an image, neither shall you conceive a form” for worship (B. Jacob, Exodus, 547). Some simply make the second word qualify the first: “you shall not make an idol in the form of…” (NIV). |
| (0.23) | (Exo 3:10) | 1 tn The verse has a sequence of volitives. The first form is the imperative לְכָה (lekha, “go”). Then comes the cohortative/imperfect form with the vav (ו), “and I will send you” or more likely “that I may send you” (וְאֶשְׁלָחֲךָ, veʾeshlakhakha), which is followed by the imperative with the vav, “and bring out” or “that you may bring out” (וְהוֹצֵא, vehotseʾ). The series of actions begins with Moses going. When he goes, it will be the Lord who sends him, and if the Lord sends him, it will be with the purpose of leading Israel out of Egypt. |
| (0.22) | (Rev 18:20) | 2 tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person. |
| (0.22) | (Rev 3:18) | 3 tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainotēti zōēs) in Rom 6:4 (ExSyn 89-90). |
| (0.22) | (Jud 1:4) | 2 sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29-30), and OT prophets. |
| (0.22) | (1Jo 2:20) | 1 sn The statement you all know probably constitutes an indirect allusion to the provisions of the new covenant mentioned in Jer 31 (see especially Jer 31:34). See also R. E. Brown, The Epistles of John [AB], 349. |
| (0.22) | (1Jo 1:5) | 1 tn The καί (kai) at the beginning of 1:5 takes on a resumptive force, indicated by the phrase “heard from him and announce to you,” which echoes similar phrases in 1:2 and 1:3. |
| (0.22) | (2Pe 3:14) | 3 tn “When you come into” is not in Greek. However, the dative pronoun αὐτῷ (autō) does not indicate agency (“by him”), but presence or sphere. The idea is “strive to be found {before him/in his presence}.” |
| (0.22) | (1Pe 4:16) | 2 tn These are third person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second person verbs since this is smoother English idiom. |
| (0.22) | (1Pe 3:21) | 1 tn Grk “which also, [as] an antitype, now saves you, [that is] baptism.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.22) | (1Pe 1:21) | 1 tn Grk “who through him [are] trusting,” describing the “you” of v. 20. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.22) | (2Ti 1:4) | 1 tn Grk “longing to see you, remembering your tears” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.22) | (1Ti 6:13) | 2 sn Jesus’ good confession was his affirmative answer to Pilate’s question “Are you the king of the Jews?” (see Matt 27:11, Mark 15:2, Luke 23:3, John 18:33-37). |
| (0.22) | (Col 3:7) | 1 tn Grk “you also walked.” The verb περιπατέω (peripateō) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11). |
| (0.22) | (Col 1:7) | 1 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.22) | (Phi 2:28) | 1 tn Grk “I have sent him to you with earnestness.” But the epistolary aorist needs to be translated as a present tense with this adverb due to English stylistic considerations. |
| (0.22) | (Phi 2:5) | 1 tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.” |
| (0.22) | (Eph 5:33) | 2 tn Grk “Nevertheless, you also, one by one, each his own wife so let him love as himself.” This statement is cumbersome and was cleaned up to reflect better English style. |
| (0.22) | (Eph 4:1) | 3 sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God. |
