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Discovery Box| (0.40) | (Gen 4:25) | 2 sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia). |
| (0.39) | (Ecc 3:18) | 3 tn The meaning of לְבָרָם (levaram, preposition plus Qal infinitive construct from בָּרַר, barar, plus third person masculine plural suffix) is debated because the root has a broad range of meanings: (1) “to test; to prove; to sift; to sort out” (e.g., Dan 11:35; 12:10); (2) “to choose; to select” (e.g., 1 Chr 7:40; 9:22; 16:41; Neh 5:18); (3) “to purge out; to purify” (e.g., Ezek 20:38; Zeph 3:9; Job 33:3); and (4) “to cleanse; to polish” (Isa 49:2; 52:11); see HALOT 163 s.v. בָּרַר; BDB 141 s.v. בָּרַר. The meanings “to prove” (Qal), as well as “to cleanse; to polish” (Qal), “to keep clean” (Niphal), and “to cleanse” (Hiphil) might suggest the meaning “to make clear” (M. A. Eaton, Ecclesiastes [TOTC], 85-86). The meaning “to make clear; to prove” is well attested in postbiblical Mishnaic Hebrew (Jastrow 197-98 s.v. בָּרַר). For example, “they make the fact as clear (bright) as a new garment” (b. Ketubbot 46a) and “the claimant must offer clear evidence” (b. Sanhedrin 23b). The point would be that God allows human injustice to exist in the world in order to make it clear to mankind that they are essentially no better than the beasts. On the other hand, the LXX adopts the nuance “to judge,” while Targum and Vulgate take the nuance “to purge; to purify.” BDB 141 s.v. בָּרַר 4 suggests “to test, prove,” while HALOT 163 s.v. בָּרַר 2 prefers “to select, choose.” |
| (0.38) | (Rev 20:4) | 2 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.” |
| (0.38) | (Rev 8:3) | 4 tn The verb “to station” was used to translate ἑστάθη (hestathē) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek. |
| (0.38) | (Rev 2:20) | 6 sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities. |
| (0.38) | (Rev 1:3) | 2 tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself. |
| (0.38) | (3Jo 1:12) | 1 sn Demetrius is apparently someone Gaius would have heard about, but whose character was not known to him. Thus the author is writing to Gaius to attest to Demetrius’ good character. It appears that Demetrius is coming to Gaius’ church and needs hospitality and assistance, so the author is writing to commend him to Gaius and vouch for him. It is difficult to know more about Demetrius with any certainty, but the author is willing to give him a powerful personal endorsement (We testify to him too). Demetrius may well have been the leader of a delegation of traveling missionaries, and may even have been the bearer of this letter to Gaius. The writing of letters of introduction to be carried along by representatives or missionaries in NT times is also attested in Paul’s writings (1 Cor 16:3). |
| (0.38) | (3Jo 1:10) | 1 tn The third-class condition (ἐὰν ἔλθω, ean elthō) seems to be used by the author to indicate real uncertainty on his part as to whether he will visit Diotrephes’ church or not. |
| (0.38) | (1Jo 3:5) | 2 tn The ἵνα (hina) clause gives the purpose of Jesus’ self-revelation as he manifested himself to the disciples and to the world during his earthly life and ministry: It was “to take away sins.” |
| (0.38) | (1Jo 2:6) | 2 tn Grk “in him.” Context indicates a reference to God since a different pronoun, ἐκεινος (ekeinos), is used later in the same verse to indicate a reference to Jesus. See the note on “Jesus” later in this verse. |
| (0.38) | (2Pe 3:9) | 1 tn Or perhaps, “the Lord is not delaying [the fulfillment of] his promise,” or perhaps “the Lord of the promise is not delaying.” The verb can mean “to delay,” “to be slow,” or “to be hesitant.” |
| (0.38) | (2Pe 2:10) | 4 tn Δόξας (doxas) almost certainly refers to angelic beings rather than mere human authorities, though it is difficult to tell whether good or bad angels are in view. Verse 11 seems to suggest that wicked angels is what the author intends. |
| (0.38) | (1Ti 2:15) | 2 tn There is a shift to the plural here (Grk “if they continue”), but it still refers to the woman in a simple shift from generic singular to generic plural. |
| (0.38) | (1Th 2:13) | 1 tn Grk “for this reason,” which seems to look back to Paul’s behavior just described. But it may look forward to v. 13b and mean: “and here is another reason that we constantly thank God: that…” |
| (0.38) | (Col 1:10) | 2 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.” |
| (0.38) | (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. |
| (0.38) | (Eph 6:19) | 3 tn The infinitive γνωρίσαι (gnōrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the right words when I begin to speak.” |
| (0.38) | (2Co 3:16) | 2 sn An allusion to Exod 34:34. The entire verse may refer to Moses, viewing him as a type portraying the Jewish convert to Christianity in Paul’s day. |
| (0.38) | (2Co 2:2) | 1 tn Or “to cheer me up.” L&N 25.131 translates this “For if I were to make you sad, who would be left to cheer me up?” |
| (0.38) | (1Co 3:16) | 1 sn You are God’s temple refers here to the church, since the pronoun you is plural in the Greek text. (In 6:19 the same imagery is used in a different context to refer to the individual believer.) |
