Discovery Box| (0.35) | (Gen 24:1) | 2 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons. |
| (0.35) | (Gen 23:16) | 3 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons. |
| (0.35) | (Gen 23:2) | 1 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons. |
| (0.35) | (Gen 22:13) | 4 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons. |
| (0.35) | (Gen 22:5) | 1 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons. |
| (0.35) | (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. |
| (0.35) | (Gen 21:1) | 2 tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons. |
| (0.35) | (Gen 13:11) | 1 tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons. |
| (0.35) | (Gen 11:32) | 2 tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons. |
| (0.35) | (Gen 10:26) | 3 sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe. |
| (0.35) | (Gen 10:26) | 2 sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people. |
| (0.35) | (Gen 10:22) | 5 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects. |
| (0.35) | (Gen 10:11) | 4 sn The name Rehoboth Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh. |
| (0.35) | (Gen 10:2) | 1 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks. |
| (0.35) | (Gen 6:9) | 4 tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons. |
| (0.35) | (Gen 1:5) | 1 sn God called. Seven times in this chapter naming or blessing follows some act of creation. There is clearly a point being made beyond the obvious idea of naming. In the Babylonian creation story Enuma Elish, naming is equal to creating. In the Bible the act of naming, like creating, can be an indication of sovereignty (see 2 Kgs 23:34). In this verse God is sovereign even over the darkness. |
| (0.35) | (Rev 17:5) | 2 tn Some translations consider the word μυστήριον (mustērion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”). |
| (0.35) | (Act 3:6) | 2 sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times). |
| (0.35) | (Luk 16:24) | 3 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 20), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned because it is not significant for the point of the story.) |
| (0.35) | (Mic 6:9) | 2 tn Heb “one who sees your name is wisdom.” It is probably better to emend יִרְאֶה (yirʾeh, “he sees”) to יִרְאָה (yirʾah, “fearing”). One may then translate, “fearing your name is wisdom.” The Lord’s “name” here stands by metonymy for his authority. |
