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Discovery Box| (0.25) | (Mat 14:13) | 1 sn See the note at Matt 4:21 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee. |
| (0.25) | (Mat 13:2) | 1 sn See the note at Matt 4:21 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee. |
| (0.25) | (Mat 12:48) | 2 tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated. |
| (0.25) | (Mat 11:8) | 1 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9. |
| (0.25) | (Mat 9:15) | 1 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7). |
| (0.25) | (Mat 9:1) | 1 sn See the note at Matt 4:21 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee. |
| (0.25) | (Mat 8:27) | 3 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that although the disciples followed Jesus, their understanding of who he was at this point was incomplete. |
| (0.25) | (Mat 8:23) | 1 sn See the note at Matt 4:21 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee. |
| (0.25) | (Mal 1:10) | 1 sn The rhetorical language suggests that as long as the priesthood and people remain disobedient, the temple doors may as well be closed because God is not “at home” to receive them or their worship there. |
| (0.25) | (Zec 3:9) | 1 sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22). |
| (0.25) | (Hag 1:14) | 3 tn Heb “the spirit of Joshua son of Jehozadak, the high priest” (as in many English versions), but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1. |
| (0.25) | (Hag 2:2) | 2 tn Many English versions have “Joshua (the) son of Jehozadak the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1. |
| (0.25) | (Hag 1:12) | 1 tn Many English versions have “Joshua [the] son of Jehozadak, the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1. |
| (0.25) | (Hag 1:9) | 2 tn Heb “I would blow at/against it.” The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them. |
| (0.25) | (Zep 3:5) | 4 tn Heb “at the light he is not missing.” Note that NASB (which capitalizes pronouns referring to Deity) has divided the lines differently: “Every morning He brings His justice to light; // He does not fail.” |
| (0.25) | (Hab 1:13) | 4 tn Heb “Why do you look at treacherous ones?” The verb בָּגַד (bagad, “be treacherous”) is often used of those who are disloyal or who violate agreements. See S. Erlandsson, TDOT 1:470-73. |
| (0.25) | (Hab 1:8) | 2 tn Heb “wolves of the evening,” that is, wolves that prowl at night. The present translation assumes an emendation to עֲרָבָה (ʿaravah, “desert”). On this phrase see also Zeph 3:3. |
| (0.25) | (Hab 1:13) | 1 tn Heb “[you] are too pure of eyes.” God’s “eyes” here signify what he looks at with approval. His “eyes” are “pure” in that he refuses to tolerate any wrongdoing in his presence. |
| (0.25) | (Mic 4:13) | 2 sn Jerusalem (Daughter Zion at the beginning of the verse; cf. 4:8) is here compared to a powerful ox which crushes the grain on the threshing floor with its hooves. |
| (0.25) | (Amo 9:7) | 1 tn The Hebrew text has a rhetorical question, “Are you children of Israel not like the Cushites to me?” The rhetorical question has been converted to an affirmative statement in the translation for clarity. See the comment at 8:8. |
