Discovery Box| (0.03) | (Gen 50:20) | 2 tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.” |
| (0.03) | (Gen 48:3) | 1 tn Heb “El Shaddai.” See the extended note on the phrase “Sovereign God” in Gen 17:1. |
| (0.03) | (Gen 43:14) | 1 tn Heb “El Shaddai.” See the extended note on the phrase “Sovereign God” in Gen 17:1. |
| (0.03) | (Gen 42:28) | 3 tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question. |
| (0.03) | (Gen 32:30) | 4 sn I have seen God face-to-face. See the note on the name “Peniel” earlier in the verse. |
| (0.03) | (Gen 32:2) | 2 sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob. |
| (0.03) | (Gen 28:3) | 1 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1. |
| (0.03) | (Gen 21:17) | 3 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16. |
| (0.03) | (Gen 9:27) | 1 tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity. |
| (0.03) | (Gen 3:5) | 3 sn You will be like God, knowing good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.) |
| (0.03) | (Gen 1:7) | 2 tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event. |
| (0.03) | (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).” |
| (0.03) | (Jam 1:9) | 1 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a). |
| (0.03) | (Heb 1:2) | 1 sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God. |
| (0.03) | (1Ti 2:5) | 1 tn Traditionally this word (μεσίτης, mesitēs) is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms. |
| (0.03) | (Gal 4:14) | 3 tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this. |
| (0.03) | (1Co 3:8) | 1 tn Grk “are one.” The purpose of this phrase is to portray unified action on the part of ministers underneath God’s sovereign control. Although they are in fact individuals, they are used by God with a single purpose to accomplish his will in facilitating growth. This emphasis is brought out in the translation “work as one.” |
| (0.03) | (Rom 8:27) | 1 sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned). |
| (0.03) | (Act 26:27) | 1 sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message. |
| (0.03) | (Act 13:16) | 4 tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. |
