Discovery Box| (0.30) | (Gen 19:23) | 1 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here). |
| (0.30) | (Gen 13:4) | 1 tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8). |
| (0.30) | (Gen 12:10) | 1 sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth. |
| (0.30) | (Gen 10:8) | 1 tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing. |
| (0.30) | (Gen 8:22) | 1 tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.” |
| (0.30) | (Gen 3:17) | 1 tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV). |
| (0.30) | (Gen 2:5) | 3 sn The last clause in v. 5, “and there was no man to cultivate the ground,” anticipates the curse and the expulsion from the garden (Gen 3:23). |
| (0.28) | (Rev 3:8) | 6 tn Grk “and having kept.” The participle ἐτήρησας (etērēsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (tēreō) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words. |
| (0.28) | (2Pe 1:19) | 4 tn Grk “paying attention” (the adverbial participle is either conditional [“if you pay attention”] or instrumental [“by paying attention”]; though there is difference in translation, there is virtually no difference in application). On a lexical level, “pay attention to” (προσέχω [prosechō]) does not, in a context such as this, mean merely observe or notice, but follow, give heed to, obey. |
| (0.28) | (Act 22:5) | 5 tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners. |
| (0.28) | (Joh 10:3) | 1 sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance. |
| (0.28) | (Joh 4:46) | 5 tn Although βασιλικός (basilikos) has often been translated “nobleman” it almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there. |
| (0.28) | (Luk 24:18) | 2 sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus, but, of course, the readers know what the travelers do not. |
| (0.28) | (Luk 13:30) | 3 sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?” |
| (0.28) | (Luk 6:19) | 2 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38). |
| (0.28) | (Mar 11:19) | 1 tn Grk “they”; the referents (Jesus and his disciples) have been specified in the translation for clarity. Without such clarification there is room for considerable confusion here, since there are two prior sets of plural referents in the context, “the chief priests and experts in the law” and “the whole crowd” (both in v. 18). |
| (0.28) | (Zec 6:8) | 2 sn The immediate referent of peace about the northland is to the peace brought by Persia’s conquest of Babylonia, a peace that allowed the restoration of the Jewish people (cf. 2 Chr 36:22-23; Isa 44:28; 45:1-2). However, there is also an eschatological dimension, referring to a time when there will be perfect and universal peace. |
| (0.28) | (Hab 3:4) | 3 tn Heb “and there [is] the covering of his strength”; or “and there is his strong covering.” The meaning of this line is unclear. The point may be that the lightning bolts are merely a covering, or outward display, of God’s raw power. In Job 36:32 one reads that God “covers his hands with light [or, “lightning”].” |
| (0.28) | (Hos 12:11) | 2 tn The introductory deictic particle אִם (ʾim) functions as an interrogative and introduces an interrogative clause: “Is there…?” (see HALOT 60 s.v. אִם 5; BDB 50 s.v. אִם 2). The LXX assumed that אִם was being used in its more common function as a conditional particle: “If there….” |
| (0.28) | (Jer 50:26) | 4 tn Heb “Do not let there be to her a remnant.” According to BDB 984 s.v. שְׁאֵרִית, this refers to the last remnant of people, i.e., there won’t be any survivors. Cf. Jer 11:23. |
