Discovery Box| (0.35) | (Exo 21:28) | 2 tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle. |
| (0.35) | (Exo 21:19) | 3 tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him. |
| (0.35) | (Exo 16:22) | 4 tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people. |
| (0.35) | (Exo 15:23) | 6 tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed. |
| (0.35) | (Gen 48:2) | 1 tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice. |
| (0.35) | (Gen 32:12) | 1 tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons. |
| (0.35) | (Gen 11:3) | 1 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.” |
| (0.35) | (Gen 3:22) | 2 sn The man has become like one of us. See the notes on Gen 1:26 and 3:5. |
| (0.35) | (Gen 1:9) | 2 tn When the waters are collected to one place, dry land emerges above the surface of the receding water. |
| (0.35) | (Jud 1:16) | 4 sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6. |
| (0.35) | (1Jo 3:7) | 1 sn The one who practices righteousness. The participle (ὁ ποιῶν, ho poiōn) + noun constructions in 3:7 and in 3:8a, the first positive and the second negative, serve to emphasize the contrast between the true Christians (“the one who practices righteousness”) and the opponents (“the one who practices sin,” 3:8a). |
| (0.35) | (2Pe 1:16) | 5 tn Grk “that one’s.” That is, “eyewitnesses of the grandeur of that one.” The remote demonstrative pronoun is used perhaps to indicate esteem for Jesus. Along these lines it is interesting to note that “the Pythagoreans called their master after his death simply ἐκεῖνος” as a term of reverence and endearment (BDAG 302 s.v. ἐκεῖνος a.γ). |
| (0.35) | (Act 2:30) | 2 tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osphus), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.” |
| (0.35) | (Joh 6:43) | 2 tn Or “Do not grumble among yourselves.” The words “about me” are supplied to clarify the translation “complain to one another” (otherwise the Jewish opponents could be understood to be complaining about one another, rather than complaining to one another about Jesus). |
| (0.35) | (Luk 14:27) | 1 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23. |
| (0.35) | (Luk 9:24) | 2 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life. |
| (0.35) | (Luk 5:23) | 1 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin. |
| (0.35) | (Luk 3:22) | 2 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1). |
| (0.35) | (Mar 14:20) | 2 sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him—somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal. |
| (0.35) | (Mar 9:7) | 4 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1). |
