Discovery Box| (0.31) | (Gen 38:16) | 1 tn Heb “I want to approach.” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations. The imperfect verbal form is probably modal and indicates his desire. |
| (0.31) | (Gen 34:7) | 7 tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible. |
| (0.31) | (Gen 31:47) | 2 sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect. |
| (0.31) | (Gen 30:16) | 1 tn Heb “must come to me.” The imperfect verbal form has an obligatory nuance here. The expression בּוֹא אֶל (boʾ ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations. |
| (0.31) | (Gen 24:14) | 1 sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous. |
| (0.31) | (Gen 23:9) | 1 tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4. |
| (0.31) | (Gen 20:7) | 3 sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar. |
| (0.31) | (Gen 19:23) | 2 tn The juxtaposition of the two disjunctive clauses indicates synchronic action. The first action (the sun’s rising) occurred as the second (Lot’s entering Zoar) took place. The disjunctive clauses also signal closure for the preceding scene. |
| (0.31) | (Gen 19:3) | 1 tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world. |
| (0.31) | (Gen 13:10) | 1 tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen. |
| (0.31) | (Gen 12:10) | 3 tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons. |
| (0.31) | (Gen 10:24) | 2 tc The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36. |
| (0.31) | (Gen 10:3) | 4 sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28. |
| (0.31) | (Gen 7:2) | 3 tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ʾish and אִשָּׁה, ʾishah) normally refer to humans. |
| (0.31) | (1Jo 2:24) | 1 tn The word translated “remain” may also be translated “reside” (3 times in 2:24). See also the notes on the translation of the Greek verb μένω (menō) in 2:6 and in 2:19. Here the word can really have both nuances of “residing” and “remaining” and it is impossible for the English reader to catch both nuances if the translation provides only one. This occurs three times in 2:24. |
| (0.31) | (Phm 1:23) | 1 sn Epaphras is probably a shortened form of the name Epaphroditus. This is probably the same individual whom Paul spoke of as “my brother, coworker, and fellow soldier” in Phil 2:25 (see also Phil 4:18). He is also mentioned in Col 1:7 and 4:12, where he is a founder of the church in Colossae (BDAG 360 s.v. ᾿Επαφρᾶς). |
| (0.31) | (Act 23:3) | 1 sn You whitewashed wall. This was an idiom for hypocrisy—just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22. |
| (0.31) | (Joh 17:1) | 4 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, ho huios) here, while the majority (C3 L Ψ ƒ13 33 M) read “your Son also” (καὶ ὁ υἱὸς σου, kai ho huios sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary. |
| (0.31) | (Luk 9:23) | 2 sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers. |
| (0.31) | (Zec 3:1) | 1 sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10). |
