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Discovery Box| (0.31) | (Gen 2:8) | 1 tn Traditionally “garden,” but the subsequent description of this “garden” makes it clear that it is an orchard of fruit trees. |
| (0.31) | (Gen 1:7) | 2 tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event. |
| (0.31) | (Phi 3:15) | 2 tn Grk “reveal this to you.” The referent of the pronoun “this” is the fact that the person is thinking differently than Paul does. This has been specified in the translation with the phrase “the error of your ways”; Paul is stating that God will make it known to these believers when they are not in agreement with Paul. |
| (0.31) | (Rom 12:6) | 2 tn The last part of this verse has no verb; either an indicative or imperative is implied. Most likely an imperative is intended because of the general tenor of this section of the epistle as exhortation and because of the particular flow of this verse, which seems to imply how to use spiritual gifts. |
| (0.31) | (Act 23:25) | 2 tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).” |
| (0.31) | (Act 10:28) | 4 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean. |
| (0.31) | (Act 5:35) | 2 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male. |
| (0.31) | (Joh 6:34) | 1 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”). |
| (0.31) | (Joh 4:54) | 1 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. 2:11 where the same construction occurs. |
| (0.31) | (Joh 2:11) | 1 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs. |
| (0.31) | (Luk 14:8) | 1 tn Or “banquet.” This may not refer only to a wedding feast because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable. |
| (0.31) | (Luk 1:43) | 1 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (hina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?” |
| (0.31) | (Zec 8:1) | 1 sn There is a remarkable concentration of this name of God in this section of Zechariah, 18 times in this chapter out of 53 in the book. It emphasizes the Lord’s sovereignty in contrast to the human impossibility of accomplishing what lies ahead. |
| (0.31) | (Oba 1:1) | 2 sn The name Obadiah in Hebrew means “servant of the Lord.” A dozen or so individuals in the OT have this name, none of whom may be safely identified with the author of this book. In reality we know very little about this prophet with regard to his exact identity or historical circumstances. |
| (0.31) | (Eze 38:2) | 2 sn This may refer to a Lydian king in western Asia Minor in the seventh century b.c. Apart from Ezek 38-39, the only other biblical reference to this king/nation is in Rev 20:8. For a study of the names appearing in this verse, see E. Yamauchi, Foes From the Northern Frontier, 19-27. |
| (0.31) | (Eze 21:27) | 2 tn The pronoun “this” is feminine, while the following negated verb (“will not be”) is masculine. Some emend the verb to a feminine form (see BHS), In this case the statement refers to the destiny of the king's turban crown (symbolizing his reign). See the previous note. It ultimately denotes kingship in Israel, as with “not this” in v. 26. |
| (0.31) | (Eze 11:13) | 1 tc The LXX reads this statement as a question. Compare this to the question in 9:8. It is possible that the interrogative particle has been omitted by haplography. However, an exclamatory statement as in the MT also makes sense, and the LXX may have simply tried to harmonize this passage with 9:8. |
| (0.31) | (Jer 32:17) | 1 sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise in vv. 17-22, this prayer is really one of complaint or lament. |
| (0.31) | (Jer 29:11) | 3 tn Or “the future you hope for”; Heb “a future and a hope.” This is a good example of hendiadys, where two formally coordinated nouns (adjectives, verbs) convey a single idea because one of the terms functions as a qualifier of the other. For this figure see E. W. Bullinger, Figures of Speech, 658-72. This example is discussed on p. 661. |
| (0.31) | (Jer 22:3) | 3 sn Do not kill innocent people. For an example of one of the last kings who did this, see Jer 36:20-23. Manasseh was notorious for having done this, and the book of 2 Kgs attributes the ultimate destruction of Judah to this crime and his sin of worshiping false gods (2 Kgs 21:16; 24:4). |
