Discovery Box| (0.38) | (Exo 23:2) | 2 tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility. |
| (0.38) | (Exo 5:11) | 1 tn The independent personal pronoun emphasizes that the people were to get their own straw, and it heightens the contrast with the king. “You—go get.” |
| (0.38) | (Gen 42:24) | 2 tn Heb “took Simeon.” This was probably done at Joseph’s command, however; the grand vizier of Egypt would not have personally seized a prisoner. |
| (0.38) | (Gen 40:4) | 1 sn He served them. This is the same Hebrew verb, meaning “to serve as a personal attendant,” that was translated “became [his] servant” in 39:4. |
| (0.38) | (Gen 38:23) | 2 tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable. |
| (0.38) | (Gen 32:11) | 5 sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests. |
| (0.38) | (Gen 31:54) | 2 tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed. |
| (0.38) | (Gen 26:26) | 3 tn Many modern translations render the Hebrew term מֵרֵעַ (mereaʾ) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend. |
| (0.38) | (Gen 23:10) | 2 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named. |
| (0.38) | (Gen 18:20) | 1 tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways. |
| (0.38) | (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). |
| (0.35) | (Rev 3:20) | 2 sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one. |
| (0.35) | (Jud 1:23) | 3 sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility, but fearing God without showing mercy can turn into personal judgment and condemnation. |
| (0.35) | (2Jo 1:10) | 1 sn Do not give him any greeting does not mean to insult the person. It means “do not greet the person as a fellow Christian” (which is impossible anyway since the opponents are not genuine believers in the author’s opinion). |
| (0.35) | (1Jo 3:12) | 2 tn For the Greek verb σφάζω (sphazō) L&N 20.72 states, “to slaughter, either animals or persons; in contexts referring to persons, the implication is of violence and mercilessness—‘to slaughter, to kill.’” As a reflection of this nuance, the translation “brutally murdered” has been used. |
| (0.35) | (1Jo 3:9) | 3 tn Both the first and second ὅτι (hoti) in 3:9 are causal. The first gives the reason why the person who is begotten by God does not practice sin (“because his seed resides in him).” The second gives the reason why the person who is begotten by God is not able to sin (“because he has been begotten by God).” |
| (0.35) | (Jam 1:8) | 1 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2). |
| (0.35) | (Gal 3:7) | 2 tn The phrase “sons of Abraham” is used here in a figurative sense to describe people who are connected to a personality, Abraham, by close nonmaterial ties. It is this personality that has defined the relationship and its characteristics (BDAG 1024-25 s.v. υἱός 2.c.α). |
| (0.35) | (Rom 7:2) | 2 sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit. |
| (0.35) | (Act 25:14) | 3 tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, communicate, refer, declare w. connotation of request for a person’s opinion…Ac 25:14.” |
