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Discovery Box| (0.35) | (Gen 41:38) | 1 tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation. |
| (0.35) | (Gen 34:19) | 3 tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect). |
| (0.35) | (Gen 30:33) | 3 sn Only the wage we agreed on. Jacob would have to be considered completely honest here, for he would have no control over the kind of animals born; and there could be no disagreement over which animals were his wages. |
| (0.35) | (Gen 27:12) | 1 tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.” |
| (0.35) | (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. |
| (0.35) | (Rev 20:12) | 3 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened. |
| (0.35) | (Rev 19:2) | 4 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed). |
| (0.35) | (Rev 16:12) | 4 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one. |
| (0.35) | (Rev 14:18) | 2 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar. |
| (0.35) | (Rev 11:12) | 4 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause. |
| (0.35) | (Rev 9:5) | 7 tn Grk “a man”; but ἄνθρωπος (anthrōpos) is used here in an individualized sense without being limited to the male gender. |
| (0.35) | (Rev 9:2) | 2 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here. |
| (0.35) | (Rev 3:19) | 1 tn The Greek pronoun ὅσος (hosos) means “as many as” and can be translated “All those” or “Everyone.” |
| (0.35) | (Rev 1:7) | 4 tn In this context, tribes (φυλαί, phulai) could also be translated as “nations” or “peoples” (L&N 11.56). |
| (0.35) | (Jud 1:8) | 5 sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them). |
| (0.35) | (1Jo 2:5) | 1 tn The referent of this pronoun is probably to be understood as God, since God is the nearest previous antecedent. |
| (0.35) | (2Pe 1:6) | 1 tn Perhaps “steadfastness,” though that is somewhat archaic. A contemporary colloquial rendering would be “stick-to-it-iveness.” |
| (0.35) | (1Pe 3:9) | 2 tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style. |
| (0.35) | (Heb 12:19) | 2 tn Grk “a voice…from which those who heard begged that a word not be added to them.” |
| (0.35) | (Heb 11:40) | 1 tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.” |
