Discovery Box| (0.35) | (Gen 29:15) | 2 tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew. |
| (0.35) | (Gen 27:30) | 1 tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic. |
| (0.35) | (Gen 26:29) | 1 tn The oath formula is used: “if you do us harm” means “so that you will not do.” |
| (0.35) | (Gen 22:17) | 2 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative). |
| (0.35) | (Gen 21:25) | 3 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective. |
| (0.35) | (Gen 20:18) | 3 tn Heb “because of the matter of.” The words “he took” are used in the translation for clarity. |
| (0.35) | (Gen 18:28) | 1 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood. |
| (0.35) | (Gen 18:13) | 2 tn The Hebrew construction uses both הַאַף (haʾaf) and אֻמְנָם (ʾumnam): “Indeed, truly, will I have a child?” |
| (0.35) | (Gen 17:5) | 3 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention. |
| (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 4:13) | 2 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense. |
| (0.35) | (1Jo 2:3) | 1 tn The translation of καί (kai) at the beginning of 2:3 is important for understanding the argument because a similar καί occurs at the beginning of 1:5. The use here is not just a simple continuative or connective use, but has more of a resumptive force, pointing back to the previous use in 1:5. |
| (0.35) | (2Pe 1:16) | 6 sn The term grandeur was used most frequently of God’s majesty. In the 1st century, it was occasionally used of the divine majesty of the emperor. 2 Pet 1:1 and 1:11 already include hints of a polemic against emperor-worship (in that “God and Savior” and “Lord and Savior” were used of the emperor). |
| (0.35) | (Act 21:13) | 1 tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω). |
| (0.35) | (Joh 1:4) | 1 tn John uses ζωή (zōē) 36 times: 17 times it occurs with αἰώνιος (aiōnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.) |
| (0.35) | (Luk 3:17) | 1 sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels. |
| (0.35) | (Mar 5:28) | 2 sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.” |
| (0.35) | (Mat 3:12) | 1 sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels. |
| (0.35) | (Jer 50:2) | 4 tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ʾalilim) and “vanities,” or “empty winds” (הֲבָלִים, havalim). |
| (0.35) | (Pro 20:1) | 3 sn The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7). To be led astray by their use is not wise. |
