Discovery Box| (0.38) | (Exo 8:2) | 1 tn The construction here uses the deictic particle and the participle to convey the imminent future: “I am going to plague/about to plague.” The verb נָגַף (nagaf) means “to strike, to smite,” and its related noun means “a blow, a plague, pestilence” or the like. For Yahweh to say “I am about to plague you” could just as easily mean “I am about to strike you.” That is why these “plagues” can be described as “blows” received from God. |
| (0.38) | (Gen 2:3) | 1 tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God. |
| (0.38) | (Rev 19:20) | 2 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.” |
| (0.38) | (Rev 19:10) | 8 tn The genitive ᾿Ιησοῦ (Iēsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.” |
| (0.38) | (Rev 17:16) | 3 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.” |
| (0.38) | (Rev 17:17) | 3 tn The infinitive ποιῆσαι (poiēsai) was translated here as giving the logical means by which God’s purpose was carried out. |
| (0.38) | (Rev 13:12) | 3 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.” |
| (0.38) | (Rev 6:13) | 1 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place. |
| (0.38) | (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. |
| (0.38) | (Rev 4:6) | 1 tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος. |
| (0.38) | (2Jo 1:12) | 3 sn Presumably the author means he would rather say the additional things he wants to say to the recipients in person rather than by letter (with paper and ink). |
| (0.38) | (1Jo 4:1) | 2 tn According to BDAG 255 s.v. δοκιμάζω 1 the verb means “to make a critical examination of someth. to determine genuineness, put to the test, examine.” |
| (0.38) | (1Jo 3:17) | 1 tn Here βίος (bios) refers to one’s means of subsistence—material goods or property (BDAG 177 s.v. 2). |
| (0.38) | (1Jo 3:14) | 2 tn This verb essentially means “to transfer from one place to another, go/pass over,” according to BDAG 638 s.v. μεταβαίνω 1. |
| (0.38) | (1Jo 1:5) | 2 tn The word “gospel” is not in the Greek text but is supplied to clarify the meaning. See the note on the following word “message.” |
| (0.38) | (2Pe 3:4) | 4 tn Grk “fathers.” The reference could be either to the OT patriarchs or first generation Christians. This latter meaning, however, is unattested in any other early Christian literature. |
| (0.38) | (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. |
| (0.38) | (2Pe 1:7) | 2 tn Each item in Greek begins with “and.” The conjunction is omitted for the sake of good English style, with no change in meaning. |
| (0.38) | (Jam 5:4) | 1 tn Traditionally, “Lord of Hosts” or “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.” |
| (0.38) | (Heb 11:33) | 1 tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.” |
