(0.62) | (Luk 10:20) | 3 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were. |
(0.62) | (Luk 4:18) | 8 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43). |
(0.62) | (Luk 4:18) | 6 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43). |
(0.62) | (Mat 7:15) | 2 sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous. |
(0.62) | (Mat 4:4) | 3 tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future). |
(0.62) | (Hab 2:15) | 3 sn Metaphor and reality are probably blended here. This may refer to the practice of publicly humiliating prisoners of war by stripping them naked. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 124. |
(0.62) | (Jer 31:27) | 1 tn Heb “Behold days are coming!” The particle “Behold” is probably used here to emphasize the reality of a fact. See the translator’s note on 1:6. |
(0.62) | (Jer 6:3) | 2 tn Heb “They will thrust [= pitch] tents around it.” The shepherd imagery has a surprisingly ominous tone. The beautiful pasture filled with shepherds grazing their sheep is in reality a city under siege from an attacking enemy. |
(0.62) | (Isa 36:12) | 2 sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive. |
(0.62) | (Pro 21:30) | 1 tn The form לְנֶגֶד (leneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232). |
(0.62) | (Psa 94:22) | 1 tn Heb “and the Lord has become my elevated place.” The prefixed verbal form with vav (ו) consecutive is used in a rhetorical sense, describing an anticipated development as if it were already reality. |
(0.62) | (Psa 58:2) | 1 tn The particle אַף (ʾaf, “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9). |
(0.62) | (Psa 51:6) | 1 sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him. |
(0.62) | (Job 10:8) | 2 tn The verb in this part is a preterite with the vav (ו) consecutive. However, here it has merely an external connection with the preceding perfects, so that in reality it presents an antithesis (see GKC 327 §111.e). |
(0.62) | (2Ki 18:27) | 2 sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive. |
(0.62) | (Num 25:3) | 1 tn The verb is “yoked” to Baal Peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god. |
(0.62) | (Ecc 7:2) | 2 sn Qoheleth recommended that people soberly reflect on the brevity of life and the reality of death (It is better to go to a house of mourning) than to waste one’s life in the foolish pursuit of pleasure (than to go to a house of banqueting). Sober reflection on the brevity of life and reality of death has more moral benefit than frivolous levity. |
(0.50) | (Rev 21:9) | 2 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15. |
(0.50) | (Rev 17:1) | 2 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” |
(0.50) | (Rev 10:8) | 3 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” |