Discovery Box| (0.30) | (Exo 26:31) | 1 tn Although translated “curtain” (traditionally “veil,” so ASV, NAB, NASB) this is a different word from the one used earlier of the tent curtains, so “special curtain” is used. The word פָּרֹכֶת (parokhet) seems to be connected with a verb that means “to shut off” and was used with a shrine. This curtain would form a barrier in the approach to God (see S. R. Driver, Exodus, 289). |
| (0.30) | (Gen 42:17) | 1 sn The same Hebrew word is used for Joseph’s imprisonment in 40:3, 4, 7. There is some mirroring going on in the narrative. The Hebrew word used here (אָסַף, ʾasaf, “to gather”) is not normally used in a context like this (for placing someone in prison), but it forms a wordplay on the name Joseph (יוֹסֵף, yosef) and keeps the comparison working. |
| (0.30) | (Rev 19:12) | 2 sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship. |
| (0.30) | (Rev 14:18) | 9 tn On the use of ἥκμασαν (ēkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.” |
| (0.30) | (Rev 13:4) | 2 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1. |
| (0.30) | (Rev 13:1) | 3 sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship. |
| (0.30) | (Rev 12:3) | 2 sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship. |
| (0.30) | (Rev 9:6) | 4 tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mē) in the Greek text. |
| (0.30) | (Rev 5:10) | 1 tn The verb ἐποίησας (epoiēsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14. |
| (0.30) | (Rev 5:5) | 3 tn The present imperative with μή (mē) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example). |
| (0.30) | (Rev 4:9) | 1 tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. |
| (0.30) | (Jud 1:4) | 6 tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18). |
| (0.30) | (1Jo 4:7) | 2 tn As in 2:23 and 3:4, the author uses πᾶς (pas) with the present articular participle as a generalization to describe a category of people. |
| (0.30) | (1Jo 2:27) | 3 tn This use of μένω (menō) has been translated “reside” both times in 2:27 because it refers to the current status of believers. |
| (0.30) | (2Pe 3:4) | 3 tn The prepositional phrase with the relative pronoun, ἀφ᾿ ἧς (aph’ |ēs), is used adverbially or conjunctively without antecedent (see BDAG 727 s.v. ὅς 1.k.). |
| (0.30) | (2Pe 3:4) | 5 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer. |
| (0.30) | (2Pe 2:13) | 3 tn Or “carousing,” “reveling.” The participle ἐντρυφῶντες (entruphōntes) is a cognate to the noun τρυφή (truphē, “carousing”) used earlier in the verse. |
| (0.30) | (2Pe 1:19) | 1 tn Grk “and.” The use of καί (kai) is of course quite elastic. Only the context can determine if it is adversative, continuative, transitional, etc. |
| (0.30) | (2Pe 1:5) | 3 tn Or “moral excellence,” “virtue”; this is the same word used in v. 3 (“the one who has called us by his own glory and excellence”). |
| (0.30) | (1Pe 5:7) | 2 tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse. |
