Discovery Box| (0.27) | (Exo 35:21) | 3 tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7). |
| (0.27) | (Exo 33:8) | 4 tn The perfect tense with the vav (ו) continues the sequence of the customary imperfect. The people “would gaze” (after) Moses until he entered the tent. |
| (0.27) | (Exo 33:12) | 1 tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan. |
| (0.27) | (Exo 33:5) | 1 tn The verse simply begins “And Yahweh said.” But it is clearly meant to be explanatory for the preceding action of the people. |
| (0.27) | (Exo 23:26) | 2 sn No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey. |
| (0.27) | (Exo 20:20) | 2 tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m). |
| (0.27) | (Exo 15:17) | 2 sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs. |
| (0.27) | (Exo 14:5) | 5 tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites). |
| (0.27) | (Exo 11:2) | 1 tn Heb “Speak now in the ears of the people.” The expression is emphatic; it seeks to ensure that the Israelites hear the instruction. |
| (0.27) | (Exo 9:17) | 2 tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself—“by not releasing the people.” |
| (0.27) | (Exo 5:11) | 1 tn The independent personal pronoun emphasizes that the people were to get their own straw, and it heightens the contrast with the king. “You—go get.” |
| (0.27) | (Gen 35:6) | 2 tn Heb “and Jacob came to Luz which is in the land of Canaan—it is Bethel—he and all the people who were with him.” |
| (0.27) | (Gen 25:8) | 2 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead. |
| (0.27) | (Gen 25:17) | 2 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead. |
| (0.27) | (Gen 15:21) | 1 tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified. |
| (0.27) | (Gen 12:7) | 1 tn The same Hebrew term זֶרַע (zeraʿ) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context. |
| (0.27) | (Gen 10:22) | 1 sn The Hebrew name Elam (עֵילָם, ʿelam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon. |
| (0.25) | (Eph 5:20) | 1 tn Grk “for all.” The form “all” can be either neuter or masculine, and an alternative view is “for all” referring to people. The context could suggest believers (“one another” in v. 19). In other places this Greek phrase occurs in the NT, it refers to people (1 Tim 2:6; 2 Cor 5:14-15). |
| (0.25) | (Act 12:3) | 1 tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely. |
| (0.25) | (Act 4:4) | 3 tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anēr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count. |
