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Discovery Box| (0.30) | (Lev 7:20) | 2 sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion. |
| (0.30) | (Exo 21:22) | 3 tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6. |
| (0.30) | (Exo 5:22) | 4 sn Moses’ question is rhetorical; the point is more of a complaint or accusation to God, although there is in it the desire to know why. B. Jacob (Exodus, 139) comments that such frank words were a sign of the man’s closeness to God. God never has objected to such bold complaints by the devout. He then notes how God was angered by his defenders in the book of Job rather than by Job’s heated accusations. |
| (0.30) | (Gen 43:32) | 3 tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time. |
| (0.30) | (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.” |
| (0.30) | (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.” |
| (0.30) | (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. |
| (0.30) | (Rev 16:2) | 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple. |
| (0.30) | (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.” |
| (0.30) | (Rev 10:2) | 1 tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.” |
| (0.30) | (Rev 6:11) | 2 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plērōthōsin). |
| (0.30) | (Rev 6:5) | 7 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring. |
| (0.30) | (Rev 5:6) | 4 tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.” |
| (0.30) | (Rev 2:14) | 2 tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…” |
| (0.30) | (Rev 2:9) | 1 tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2). |
| (0.30) | (Jud 1:23) | 4 sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning. |
| (0.30) | (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). |
| (0.30) | (1Jo 4:3) | 2 tn Or “refuses to acknowledge”; Grk “that does not confess,” but the literal rendering can be misread by an English reader as a double negative with the following clause. |
| (0.30) | (1Jo 3:23) | 2 tn This verse begins with the phrase καὶ αὕτη ἐστίν (kai hautē estin; cf. the similar phrase in 3:11 and 1:5), which is explained by the following ἵνα (hina) clause, “that we believe in the name of his Son Jesus Christ.” The ἵνα thus introduces a clause which is (1) epexegetical (explanatory) or (2) appositional. By analogy the similar phrase in 3:11 is also followed by an epexegetical ἵνα clause and the phrase in 1:5 by an epexegetical ὅτι (hoti) clause. |
| (0.30) | (1Jo 3:16) | 1 tn Here the phrase ἐν τούτῳ (en toutō) is followed by a ὅτι (hoti) clause which is epexegetical (or explanatory), and thus ἐν τούτῳ refers to what follows. |
