Discovery Box| (0.44) | (Jam 3:2) | 4 tn 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). |
| (0.44) | (2Ti 2:15) | 1 sn Accurately is a figure of speech that literally means something like “cutting a straight road.” In regard to the message of truth, it means “correctly handling” or “imparting it without deviation.” |
| (0.44) | (Rom 10:15) | 1 tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.” |
| (0.44) | (Act 10:28) | 6 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. |
| (0.44) | (Act 10:14) | 1 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. |
| (0.44) | (Luk 13:3) | 2 tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish. |
| (0.44) | (Luk 4:36) | 3 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!” |
| (0.44) | (Mic 5:12) | 1 tn Heb “magic charms” (so NCV, TEV); NIV, NLT “witchcraft”; NAB “the means of divination.” The precise meaning of this Hebrew word is uncertain, but note its use in Isa 47:9, 12. |
| (0.44) | (Eze 17:9) | 1 tn The Hebrew root occurs only here in the OT and appears to have the meaning of “strip off.” In application to fruit the meaning may be “cause to rot.” |
| (0.44) | (Jer 36:23) | 1 tn Heb “doors.” This is the only time the word “door” is used in this way, but all the commentaries and lexicons agree that it means “columns.” The meaning is figurative based on the similarity of shape. |
| (0.44) | (Jer 33:20) | 2 tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here, in v. 25, and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1). |
| (0.44) | (Pro 29:15) | 3 tn The form is a Pual participle; the form means “to let loose” (from the meaning “to send”; cf. KJV, NIV “left to himself”), and so in this context “unrestrained.” |
| (0.44) | (Pro 29:13) | 2 tn The verb פָּגַשׁ (pagash) means “to meet; to encounter.” In the Niphal it means “to meet each other; to meet together” (cf. KJV, ASV). The focus in this passage is on what they share in common. |
| (0.44) | (Pro 25:16) | 2 tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well. |
| (0.44) | (Pro 22:23) | 2 tn The expression “rob the life” occurs only here. Possibly it means to kill (similar to “seek the life [of someone]”) or perhaps “to take away vitality” by some means. |
| (0.44) | (Pro 22:12) | 1 sn The “eyes of the Lord” is an anthropomorphic expression; the omniscience of God is the intended meaning. When scripture uses the “eyes” of the Lord, it usually means evaluation, superintending, or safeguarding. |
| (0.44) | (Pro 21:8) | 2 tn The form הֲפַכְפַךְ (hafakhpakh) is an adjective with an intensified meaning due to the duplication of the second and third radicals; it means “very devious; crooked” (from the verb “to overturn”). |
| (0.44) | (Pro 20:29) | 1 tn The Hebrew term תִּפְאֶרֶת (tifʾeret) means “beauty; glory”; in a context like this it means “honor” in the sense of glorying or boasting (BDB 802 s.v. 3.b). |
| (0.44) | (Pro 17:26) | 2 tn The verb עָנַשׁ (ʿanash), here a Qal infinitive construct, properly means “to fine” (cf. NAB, NRSV, NLT) but is taken here to mean “to punish” in general. The infinitive functions as the subject of the clause. |
| (0.44) | (Pro 17:13) | 2 tn The verb מוּשׁ (mush) means “to depart; to remove.” The Kethib is a Hiphil, which would yield a meaning of “to take away”; so the Qere, which is the Qal, makes more sense in the line. |
