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Discovery Box| (0.30) | (Psa 17:7) | 2 sn Those who look to you for protection from their enemies. “Seeking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22). |
| (0.30) | (Psa 2:12) | 7 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22). |
| (0.30) | (Ezr 8:13) | 1 tn Or “those who came later.” The exact meaning of this Hebrew phrase is uncertain. It may refer to the last remaining members of Adonikam’s family who were in Babylon. So, for example, H. G. M. Williamson, Ezra, Nehemiah (WBC), 108; cf. NASB, NIV, NCV. The phrase has also been taken to mean “the younger sons (so NAB), or the ones who “returned at a later date” (so TEV). |
| (0.30) | (2Sa 1:1) | 2 sn The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15-16 as descendants of Amalek who in turn descended from Esau. In Exod 17:8-16 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David’s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see 1 Sam 30). |
| (0.30) | (Jos 17:16) | 2 tn Heb “and there are iron chariots among all the Canaanites who live in the land of the valley, to those who are in Beth Shean and its daughters and to those who are in the Valley of Jezreel.” Regarding the translation “chariots with iron-rimmed wheels” see Y. Yadin, The Art of Warfare in Biblical Lands, 255 and R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23. |
| (0.30) | (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.” |
| (0.30) | (Rev 18:17) | 3 tn Or perhaps, “everyone who sails as a passenger.” On πλέων (pleōn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger.—S. also IHeikel, StKr 106, ’34/’35, 317).” |
| (0.30) | (Rev 18:17) | 2 tn On κυβερνήτης (kubernētēs) BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.” |
| (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 2:16) | 2 tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity. |
| (0.30) | (1Jo 3:9) | 2 tn The problem of the present tense of ποιεῖ (poiei) here is exactly that of the present tense of ἁμαρτάνει (hamartanei) in 3:6. Here in 3:9 the distinction is sharply drawn between “the one who practices sin” in 3:8, who is of the devil, and “the one who is fathered by God” in 3:9, who “does not practice sin.” See S. Kubo (“I John 3:9: Absolute or Habitual?” AUSS 7 [1969]: 47-56) for a fuller discussion of the author’s argument as based on a sharp antithesis between the recipients (true Christians) and the opponents (heretics). |
| (0.30) | (1Jo 3:5) | 1 sn In Johannine thought it is Jesus, the Lamb of God, who takes away the sin of the world (John 1:29). |
| (0.30) | (1Jo 2:11) | 1 sn The one who hates his fellow Christian. The author’s paradigm for the opponents portrays them as those who show hatred for fellow Christians (Grk “brothers,” but not referring to one’s physical siblings). This charge will be much more fully developed in chap. 3, where the author will compare the opponents to Cain (who is the model for one who hates a brother, since he ultimately murdered his own brother). In 1 John 3:17 the specific charge against the opponents will be failing to give material aid to a brother in need. |
| (0.30) | (2Pe 2:7) | 2 tn This verse more literally reads “And [if] he rescued righteous Lot, who was deeply distressed by the lifestyle of the lawless in [their] debauchery.” |
| (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 2:24) | 1 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.30) | (1Pe 2:23) | 1 tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.30) | (1Pe 2:18) | 1 tn The Greek term here is οἰκέτης (oiketēs), often used of a servant in a household (who would have been a slave). |
| (0.30) | (1Pe 1:20) | 1 tn Grk “who was foreknown,” describing Christ in v. 19. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.30) | (Heb 8:5) | 1 tn Grk “who serve in,” referring to the Levitical priests, but focusing on the provisional and typological nature of the tabernacle in which they served. |
