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Discovery Box| (0.30) | (Gen 21:14) | 5 tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation. |
| (0.30) | (Gen 19:33) | 3 tn Heb “came and lied down with.” Both of the expressions can be a euphemism for sexual relations. See the note at 2 Sam 12:24. |
| (0.30) | (Gen 19:29) | 1 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive. |
| (0.30) | (Gen 18:29) | 2 tn The construction is a verbal hendiadys—the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.” |
| (0.30) | (Gen 17:23) | 1 tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.” |
| (0.30) | (Gen 15:13) | 1 tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yadaʿ, “know”). The imperfect here has an obligatory or imperatival force. |
| (0.30) | (Gen 14:13) | 6 tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram. |
| (0.30) | (Gen 13:14) | 1 tn Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene. |
| (0.30) | (Gen 13:1) | 2 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.” |
| (0.30) | (Gen 11:6) | 2 tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.” |
| (0.30) | (Gen 10:4) | 3 sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans. |
| (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 3:1) | 1 tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story. |
| (0.30) | (Gen 2:9) | 3 tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden. |
| (0.30) | (Gen 2:6) | 3 tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground. |
| (0.30) | (Gen 1:31) | 1 tn The Hebrew text again uses הִנֵּה (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something. |
| (0.28) | (Jud 1:14) | 1 sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch. |
| (0.28) | (Heb 10:22) | 2 sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16). |
| (0.28) | (Col 4:16) | 2 tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poiēsate hina…anagnōsthē) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here. |
| (0.28) | (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. |
