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Discovery Box| (0.37) | (Ecc 1:13) | 9 tn Or “that busies them.” The verb II עָנַה (ʿanah, “to be occupied with”) is related to the noun עִנְיַן (ʿinyan, “business, task, occupation”) which also occurs in this verse. The verb עָנַה means “to be occupied, to be busy with” (with the preposition ב, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. עָנָה). The Hebrew verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854). |
| (0.37) | (Pro 26:27) | 1 sn The verse is teaching talionic justice (“an eye for an eye,” etc.), and so the activities described should be interpreted as evil in their intent. “Digging a pit” would mean laying a trap for someone (the figure of speech would be a metonymy of cause for the effect of ruining someone, if an actual pit is being dug; the figure would be hypocatastasis if digging a pit is being compared to laying a trap, but no pit is being dug). Likewise, “rolling a stone” on someone means to destroy that individual. |
| (0.37) | (Exo 22:8) | 4 tn The line says “if he has not stretched out his hand.” This could be the oath formula, but the construction here would be unusual, or it could be taken as “whether” (see W. C. Kaiser, Jr., “Exodus,” EBC 2:438). U. Cassuto (Exodus, 286) does not think the wording can possibly fit an oath; nevertheless, an oath would be involved before God (as he takes it instead of “judges”)—if the man swore, his word would be accepted, but if he would not swear, he would be guilty. |
| (0.35) | (Rev 21:27) | 2 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.” |
| (0.35) | (1Jo 3:2) | 7 tn The second ὅτι (hoti) in 3:2 is best understood as causal, giving the reason why believers will be like God: “we shall be like him, because we shall see him just as he is.” |
| (0.35) | (1Jo 3:2) | 3 tn The first ὅτι (hoti) in 3:2 follows οἴδαμεν (oidamen), a verb of perception, and introduces an indirect discourse clause which specifies the content of what believers know: “that whenever it should be revealed, we shall be like him.” |
| (0.35) | (2Pe 3:5) | 1 tn The Greek is difficult at this point. An alternative is “Even though they maintain this, it escapes them that…” Literally the idea seems to be: “For this escapes these [men] who wish [it to be so].” |
| (0.35) | (2Pe 3:9) | 1 tn Or perhaps, “the Lord is not delaying [the fulfillment of] his promise,” or perhaps “the Lord of the promise is not delaying.” The verb can mean “to delay,” “to be slow,” or “to be hesitant.” |
| (0.35) | (2Pe 2:11) | 2 tn Grk “who are greater in strength and power.” What is being compared, however, could either be the false teachers or “the glorious ones,” in which case “angels” would refer to good angels and “the glorious ones” to evil angels. |
| (0.35) | (1Pe 3:1) | 1 tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
| (0.35) | (2Th 2:7) | 1 tn Grk “the mystery of lawlessness.” In Paul “mystery” often means “revealed truth, something formerly hidden but now made widely known,” but that does not make sense with the verb of this clause (“to be at work, to be active”). |
| (0.35) | (Col 1:4) | 1 tn The adverbial participle ἀκούσαντες (akousantes) is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6). |
| (0.35) | (Eph 3:8) | 2 sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47). |
| (0.35) | (Gal 6:7) | 1 tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.” |
| (0.35) | (Gal 4:8) | 1 tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.” |
| (0.35) | (2Co 10:13) | 2 tn The words “will confine our boasting” are not in the Greek text, but the reference to boasting must be repeated from the previous clause to clarify for the modern reader what is being limited. |
| (0.35) | (Rom 9:7) | 1 tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael. |
| (0.35) | (Act 27:15) | 1 tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasthentos) has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”). |
| (0.35) | (Act 19:15) | 3 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginōskō). |
| (0.35) | (Act 9:36) | 2 tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145. |
