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(0.35) (Joh 3:34)

tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

(0.35) (Luk 24:27)

tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

(0.35) (Luk 2:27)

tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

(0.35) (Luk 1:60)

snNo! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

(0.35) (Mat 27:19)

sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

(0.35) (Hag 2:14)

sn The point here is that the Jews cannot be made holy by unholy fellowship with their pagan neighbors; instead, they and their worship will become corrupted by such associations.

(0.35) (Amo 2:2)

sn The destruction of Moab by fire is an example of a judgment in kind—as the Moabites committed the crime of “burning,” so the Lord will punish them by setting them on fire.

(0.35) (Dan 11:14)

tn Heb “sons of violence.” “Son(s)” is sometimes used idiomatically in Hebrew to indicate that someone is characterized by a certain quality. So the expression “sons of violence” means that these individuals will be characterized by violent deeds.

(0.35) (Eze 29:7)

tc The Hebrew consonantal text (Kethib) implies בְכַפְּךָ (vekappeka, “by your hand”) but the marginal reading (Qere) has simply בַכַּף (vakkaf, “by the hand”). The LXX reads: “with their hand,” implying בְכַפָּם (vekappam).

(0.35) (Lam 3:20)

tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, marked by the Tiqqune Sopherim (“corrections by the scribes”), of נַפְשֶׁךָ (nafshekha, “your soul”).

(0.35) (Jer 32:40)

tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.

(0.35) (Jer 31:13)

tn Heb “Oracle of the Lord.” This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord.

(0.35) (Jer 3:2)

tn Heb “by your prostitution and your wickedness.” This is probably an example of hendiadys where, when two nouns are joined by “and,” one expresses the main idea and the other qualifies it.

(0.35) (Jer 2:19)

tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

(0.35) (Isa 44:5)

tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”

(0.35) (Isa 44:5)

tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”

(0.35) (Isa 9:10)

sn Though judgment (see v. 8) had taken away the prosperity they did have (symbolized by the bricks and sycamore fig trees), they arrogantly expected the future to bring even greater prosperity (symbolized by the chiseled stone and cedars).

(0.35) (Isa 1:18)

sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).

(0.35) (Pro 27:3)

tn The subject matter is the vexation produced by a fool. The term כַּעַס (kaʿas) means “vexation” (ASV); provocation” (NAB, NASB, NIV, NRSV); “anger” (KJV “wrath”) and usually refers to undeserved treatment. Cf. NLT “the resentment caused by a fool.”

(0.35) (Pro 20:11)

sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).



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