Discovery Box| (0.30) | (Gen 4:8) | 3 sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12). |
| (0.30) | (Gen 3:17) | 1 tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV). |
| (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 3:10) | 2 tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.” |
| (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) | 3 tn The Hebrew word תַּאֲוָה (taʾavah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms. |
| (0.30) | (Gen 1:5) | 2 tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons. |
| (0.28) | (Rev 3:8) | 6 tn Grk “and having kept.” The participle ἐτήρησας (etērēsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (tēreō) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words. |
| (0.28) | (1Jo 3:1) | 3 tc The phrase καὶ ἐσμεν (kai esmen, “and we are”) is omitted in 049 69 1175 2492 M. There seems to be no theological reason to omit the words, though possibly some scribes considered it redundant. This has all the earmarks of a classic case of homoioteleuton, for the preceding word (κληθῶμεν, klēthōmen, “we should be called”) ends in -μεν (-men). |
| (0.28) | (2Pe 2:16) | 2 tn The Greek word ἄφωνος (aphōnos) means “mute, silent” or “incapable of speech.” For reasons of English style the word “dumb” was used in the translation. Despite the potential for misunderstanding (since “dumb” can refer to a lack of intellectual capability) more dynamic glosses were judged to be inelegant. |
| (0.28) | (Gal 5:8) | 1 tn Grk “The persuasion,” referring to their being led away from the truth (v. 7). There is a play on words here that is not easily reproducible in the English translation: The words translated “obey” (πείθεσθαι, peithesthai) in v. 7 and “persuasion” (πεισμονή, peismonē) in v. 8 come from the same root in Greek. |
| (0.28) | (2Co 9:7) | 1 tn Or “must do.” The words “of you” and “should give” are not in the Greek text, which literally reads, “Each one just as he has decided in his heart.” The missing words are an ellipsis; these or similar phrases must be supplied for the English reader. |
| (0.28) | (2Co 2:16) | 1 tn The same Greek word (ὀσμή, osmē) translated “odor” here (in relation to the stench of death) has been translated “fragrance” in 2:14 and in the next phrase of the present verse. The word itself can describe a smell or odor either agreeable or disagreeable depending on the context (L&N 79.45). |
| (0.28) | (1Co 14:34) | 1 tn The word for “woman” and “wife” is the same in Greek. Because of the reference to husbands in v. 35, the word may be translated “wives” here. But in passages governing conduct in church meetings like this (cf. 11:2-16; 1 Tim 2:9-15) the general meaning “women” is more likely. |
| (0.28) | (Act 11:5) | 1 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance. |
| (0.28) | (Act 1:1) | 3 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used. |
| (0.28) | (Act 1:2) | 2 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilamenos) as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”). |
| (0.28) | (Joh 21:11) | 1 tn The words “It was” are not in the Greek text. Here a new sentence was begun in the translation in keeping with the tendency of contemporary English style to use shorter sentences. For this reason the words “It was” had to be supplied. |
| (0.28) | (Luk 5:14) | 4 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition. |
| (0.28) | (Luk 3:21) | 3 tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky. |
