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Discovery Box| (0.22) | (Gen 26:4) | 2 tn The Hitpael is understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another.” It could possibly it could mean “they may find/receive blessing;” see the note at Gen 22:18. Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. For the meaning of the Niphal in formulations of the Abrahamic covenant see notes at Gen 12:3; 18:18; 28:14. NASB presents the traditional passive rendering “will be blessed” with a note that it may mean “bless themselves.” |
| (0.22) | (Gen 6:3) | 1 tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the Lord’s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning “protect” or “shield.” In this case, the Lord’s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, “YDWN, Gen. 6:3, ” JBL 75 [1956]: 126-29). |
| (0.22) | (Gen 4:7) | 4 tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2-3, ” JETS 23 (1980): 297-306. |
| (0.22) | (Gen 3:8) | 2 tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yehvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29). |
| (0.22) | (Gen 1:28) | 3 tn Elsewhere the Hebrew verb translated “subdue” means “to enslave” (2 Chr 28:10; Neh 5:5; Jer 34:11, 16), “to conquer,” (Num 32:22, 29; Josh 18:1; 2 Sam 8:11; 1 Chr 22:18; Zech 9:13; and probably Mic 7:19), and “to assault sexually” (Esth 7:8). None of these nuances adequately meets the demands of this context, for humankind is not viewed as having an adversarial relationship with the world. The general meaning of the verb appears to be “to bring under one’s control for one’s advantage.” In Gen 1:28 one might paraphrase it as follows: “harness its potential and use its resources for your benefit.” In an ancient Israelite context this would suggest cultivating its fields, mining its mineral riches, using its trees for construction, and domesticating its animals. |
| (0.22) | (Rev 19:15) | 6 tn The genitive θυμοῦ (thumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (thumos) and ὀργή (orgē) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). |
| (0.22) | (Rev 15:5) | 3 sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description. |
| (0.22) | (Rev 15:5) | 3 tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, ho naos tēs skēnēs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2). |
| (0.22) | (Rev 8:13) | 4 tn Concerning the word μεσουράνημα (mesouranēma), L&N 1.10 states, “a point or region of the sky directly above the earth—‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.” |
| (0.22) | (Rev 6:13) | 3 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens)—‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’” |
| (0.22) | (Rev 3:18) | 4 sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread). |
| (0.22) | (Jud 1:15) | 4 tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebeō) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation. |
| (0.22) | (Jud 1:15) | 5 sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text. |
| (0.22) | (1Jo 5:13) | 2 tn The dative participle πιστεύουσιν (pisteuousin) in 5:13 is in simple apposition to the indirect object of ἔγραψα (egrapsa), ὑμῖν (humin), and could be translated, “These things I have written to you, namely, to the ones who believe in the name of the Son of God, in order that you may know.” There is an exact parallel to this structure in John 1:12, where the pronoun is αὐτοῖς (autois) and the participle is τοῖς πιστεύουσιν (tois pisteuousin) as here. |
| (0.22) | (1Jo 3:2) | 2 tc In several witnesses (1175 1611 1735 2492 M syp samss), δέ (de, “and”) occurs after οἴδαμεν (oidamen, “we know”); as a postpositive conjunction it is nevertheless translated before the verb. Such an addition is a predictable scribal change, especially since Koine Greek almost always begins each sentence with a conjunction. This, coupled with the poor external credentials, suggests that this word was added later. |
| (0.22) | (2Pe 3:13) | 3 tn Grk “dwells.” The verb κατοικέω (katoikeō) is an intensive cognate of οἰκέω (oikeō), often with the connotation of “taking up residence,” “settling down,” “being at home,” etc. Cf., e.g., Matt 2:23; Acts 17:26; 22:12; Eph 3:17; Col 1:19; 2:9. Hence, the addition of the adverb “truly” is implicit in the connotation of the verb in a context such as this. |
| (0.22) | (2Pe 2:15) | 1 tn Although many modern translations (e.g., NASB, TEV, NIV, CEV, NLT) read “Beor” here, this is due to harmonization with the OT rather than following a variant textual reading. The Greek text of NA28 as well as most witnesses reads “Bosor,” an otherwise unattested form of the name of Balaam’s father. Significantly, B and א* stand out against this reading (B has Βεωρ [“Beor”] while א* reads Βεωορσορ [“Beorsor”], a nonsensical conflation of the other two variants). |
| (0.22) | (2Pe 3:2) | 4 sn Holy prophets…apostles. The first chapter demonstrated that the OT prophets were trustworthy guides (1:19-21) and that the NT apostles were also authoritative (1:16-18). Now, using the same catch phrase found in the Greek text of 1:20 (τοῦτο πρῶτον γινώσκοντες, touto prōton ginōskontes), Peter points to specific prophecies of the prophets as an argument against the false teachers. |
| (0.22) | (2Pe 2:19) | 4 tn Or “corruption,” “depravity.” Verse 19 constitutes a subordinate clause to v. 18 in Greek. The main verbal components of these two verses are: “uttering…they entice…promising…being (enslaved).” The main verb is (they) entice. The three participles are adverbial and seem to indicate an instrumental relation (by uttering), a concessive relation (although promising), and a temporal relation (while being [enslaved]). For the sake of English usage, in the translation of the text this is broken down into two sentences. |
| (0.22) | (2Pe 1:20) | 1 tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prōton) constitute the object and complement of γινώσκοντες (ginōskontes). The participle is dependent on the main verb in v. 19 (“you do well [if you pay attention]”), probably in a conditional usage. An alternative is to take it imperativally: “Above all, know this.” In this rendering, πρῶτον is functioning adverbially. Only here and 2 Pet 3:3 is τοῦτο πρῶτον found in the NT, making a decision more difficult. |
