Discovery Box| (0.38) | (Gen 3:6) | 3 tn The Hebrew word תַּאֲוָה (taʾavah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms. |
| (0.38) | (Gen 2:4) | 5 tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same. |
| (0.35) | (Rev 22:12) | 1 tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here. |
| (0.35) | (Rev 14:12) | 5 tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Iēsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.” |
| (0.35) | (Rev 9:9) | 1 tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (thōrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38. |
| (0.35) | (2Jo 1:10) | 1 sn Do not give him any greeting does not mean to insult the person. It means “do not greet the person as a fellow Christian” (which is impossible anyway since the opponents are not genuine believers in the author’s opinion). |
| (0.35) | (Jam 1:20) | 1 tn The word translated “human” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger). |
| (0.35) | (Jam 1:8) | 1 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2). |
| (0.35) | (Eph 6:14) | 1 sn The four participles fastening…putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God. |
| (0.35) | (Gal 4:21) | 1 tn Or “will you not hear what the law says?” The Greek verb ἀκούω (akouō) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here. |
| (0.35) | (2Co 6:5) | 2 tn Usually κόποις (kopois) has been translated as “labors” or “hard work,” but see Matt 26:10 where it means “trouble”; “distress” (L&N 22.7). In this context with so many other terms denoting suffering and difficulty, such a meaning is preferable. |
| (0.35) | (Act 26:19) | 3 tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανόςa ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’” |
| (0.35) | (Act 21:25) | 3 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem—θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat. |
| (0.35) | (Act 16:14) | 5 tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.” |
| (0.35) | (Act 15:29) | 1 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem—θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat. |
| (0.35) | (Act 14:26) | 2 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category. |
| (0.35) | (Act 11:8) | 1 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14. |
| (0.35) | (Joh 10:24) | 3 tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (tēn psuchēn hēmōn aireis) meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.” |
| (0.35) | (Joh 10:6) | 1 sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolē) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning. |
| (0.35) | (Luk 22:42) | 1 tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60. |
