Discovery Box| (0.58) | (Exo 21:28) | 2 tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle. |
| (0.58) | (Exo 15:16) | 1 tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms. |
| (0.58) | (Gen 41:33) | 2 tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons. |
| (0.58) | (Gen 29:15) | 2 tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew. |
| (0.58) | (Gen 25:9) | 2 tn The Hebrew term “Hittite” derives from the name Heth; see the note at Gen 23:3. |
| (0.58) | (Gen 20:7) | 2 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100. |
| (0.58) | (Gen 9:12) | 5 tn The Hebrew term עוֹלָם (ʿolam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations. |
| (0.58) | (Gen 3:18) | 1 tn The Hebrew term עֵשֶׂב (ʿesev), when referring to human food, excludes grass (eaten by cattle) and woody plants like vines. |
| (0.58) | (1Co 13:11) | 1 tn The Greek term translated “adult” here is ἀνήρ (anēr), a term which ordinarily refers to males, husbands, etc. In this context Paul contrasts the states of childhood and adulthood, so the term has been translated “adult”; cf. BDAG 79 s.v. 1.b. |
| (0.58) | (Jer 51:21) | 1 tn Heb “horse and its rider.” However, the terms are meant as generic or collective singulars (cf. GKC 395 §123.b) and are thus translated by the plural. The same thing is true of all the terms in vv. 21-23b. The terms in vv. 20c-d, 23c are plural. |
| (0.58) | (Ecc 5:1) | 5 tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering). |
| (0.58) | (2Sa 14:6) | 1 tn Here and elsewhere (vv. 7, 12, 15a, 17, 19) the woman uses a term which suggests a lower level female servant. She uses the term to express her humility before the king. However, she uses a different term in vv. 15b-16. See the note at v. 15 for a discussion of the rhetorical purpose of this switch in terminology. |
| (0.58) | (Deu 11:1) | 1 tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow—חֻקֹּת (khuqot), מִשְׁפָּטִים (mishpatim), and מִצְוֹת (mitsvot). |
| (0.56) | (Luk 11:8) | 3 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request. |
| (0.51) | (Act 17:22) | 2 tn The term δεισιδαιμονεστέρους (deisidaimonesterous) is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity. |
| (0.51) | (Luk 18:33) | 1 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15. |
| (0.51) | (Luk 2:11) | 4 sn The term χριστός (christos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name. |
| (0.51) | (Mar 8:29) | 2 sn The term χριστός (christos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name. |
| (0.51) | (Ecc 1:17) | 4 tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13). |
| (0.50) | (Rev 18:13) | 3 tn The Greek term λίβανος (libanos) refers to the aromatic resin of a certain type of tree (L&N 6.212). |
