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Discovery Box| (0.35) | (Luk 15:20) | 4 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome. |
| (0.35) | (Luk 12:28) | 5 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things. |
| (0.35) | (Luk 11:1) | 5 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well. |
| (0.35) | (Luk 3:13) | 1 sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty. |
| (0.35) | (Luk 1:5) | 2 sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty. |
| (0.35) | (Mar 14:62) | 2 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name. |
| (0.35) | (Mar 14:36) | 2 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Pss 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure. |
| (0.35) | (Mat 26:64) | 2 sn The expression the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name. |
| (0.35) | (Mat 26:28) | 1 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.” |
| (0.35) | (Mat 26:39) | 3 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Pss 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure. |
| (0.35) | (Mat 6:30) | 3 sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things. |
| (0.35) | (Mal 2:16) | 2 tn Heb “him who covers his garment with violence” (similar ASV, NRSV). Here “garment” is a metaphor for appearance and “violence” a metonymy of effect for cause. God views divorce as an act of violence against the victim. |
| (0.35) | (Hab 2:3) | 4 tn Heb “If it should delay, wait for it.” The Hebrew word חָזוֹן (khazon, “vision, message”) is the subject of the third person verbs in v. 3 and the antecedent of the pronominal suffix in the phrase “for it.” |
| (0.35) | (Jon 2:2) | 4 tn Heb “voice” (so KJV, NAB, NASB, NRSV); cf. NIV “my cry.” The term קוֹל (qol, “voice”) functions as a metonymy for the content of what is uttered: cry for help in prayer. |
| (0.35) | (Amo 7:10) | 2 tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons. |
| (0.35) | (Amo 5:5) | 3 tn Heb “For Gilgal.” By metonymy the place name “Gilgal” is used instead of referring directly to the inhabitants. The words “the people of” are supplied in the translation for clarification. |
| (0.35) | (Joe 2:25) | 2 sn The same four terms for locust are used here as in 1:4, but in a different order. This fact creates some difficulty for the notion that the four words refer to four distinct stages of locust development. |
| (0.35) | (Hos 13:10) | 2 tn The repetition of the phrase “Where are…?” does not appear in the Hebrew text but is implied by the parallelism in the preceding lines. It is supplied in the translation for the sake of clarity and for stylistic reasons. |
| (0.35) | (Hos 12:6) | 3 tn The phrase “to return to you” does not appear in the Hebrew text but is implied; it is provided in the translation for clarity. This ellipsis fills out the implicit connotations of the verb קָוָה (qavah, “to wait for”). |
| (0.35) | (Hos 10:1) | 1 tn The phrase “to Baal” does not appear in the Hebrew text here but is implied; it is supplied in the translation for the sake of clarity. Cf. NCV “altars for idols,” NLT “altars of their foreign gods.” |
