Discovery Box| (0.38) | (Luk 16:28) | 1 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate. |
| (0.38) | (Luk 10:11) | 2 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection. |
| (0.38) | (Luk 7:25) | 4 tn This is a different Greek term than in the parallel in Matt 11:8. Cf. BDAG 169 s.v. βασίλειος, “the (royal) palace.” |
| (0.38) | (Luk 6:40) | 2 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do. |
| (0.38) | (Luk 3:31) | 1 sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line. |
| (0.38) | (Luk 2:43) | 1 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before. |
| (0.38) | (Luk 2:21) | 1 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style. |
| (0.38) | (Mat 6:6) | 2 tc See the note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly. |
| (0.38) | (Hag 2:20) | 1 sn This Hebrew expression is like the one in 2:10 and is slightly different from the one in 1:1, 3; 2:1. |
| (0.38) | (Eze 17:21) | 1 tc Some manuscripts and versions read “choice men,” while most manuscripts read “fugitives”; the difference arises from the reversal, or metathesis, of two letters, מִבְרָחָיו (mivrakhayv) for מִבְחָריו (mivkharayv). |
| (0.38) | (Eze 11:15) | 4 tc The MT has an imperative form (“go far!”), but it may be read with different vowels as a perfect verb (“they have gone far”). |
| (0.38) | (Jer 11:11) | 1 tn Heb “Therefore, thus, says the Lord.” The person has been shifted in the translation in accordance with the difference between Hebrew and English style. |
| (0.38) | (Jer 8:4) | 2 sn There is a play on two different nuances of the same Hebrew word that means “turn” and “return,” “turn away” and “turn back.” |
| (0.38) | (Pro 29:19) | 4 sn To say “there is no answer” means that this servant does not obey—he has to be trained in a different way. |
| (0.38) | (Pro 20:10) | 1 tn The construction simply uses repetition to express different kinds of weights and measures: “a stone and a stone, an ephah and an ephah.” |
| (0.38) | (Pro 14:19) | 4 tn The adjective is singular. A plurality of people crouching before a single person portrays an even greater extent of difference in power between them. |
| (0.38) | (Job 38:23) | 1 sn The terms translated war and battle are different Hebrew words, but both may be translated “war” or “battle” depending on the context. |
| (0.38) | (Job 17:3) | 2 sn The idiom is “to strike the hand.” Here the wording is a little different, “Who is he that will strike himself into my hand?” |
| (0.38) | (Job 16:3) | 5 tn The LXX seems to have gone a different way: “What, is there any reason in vain words, or what will hinder you from answering?” |
| (0.38) | (Job 14:2) | 2 tn The verb וַיִּמָּל (vayyimmal) is from the root מָלַל (malal, “to languish; to wither”) and not from a different root מָלַל (malal, “to cut off”). |
