Discovery Box| (0.30) | (Gen 19:5) | 1 tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons. |
| (0.30) | (Gen 17:22) | 1 sn God went up from him. The text draws attention to God’s dramatic exit and in so doing brings full closure to the scene. |
| (0.30) | (Gen 17:3) | 2 tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons. |
| (0.30) | (Gen 14:2) | 1 sn Went to war. The conflict here reflects international warfare in the Early and Middle Bronze periods. The countries operated with overlords and vassals. Kings ruled over city states, or sometimes a number of city states (i.e., nations). Due to their treaties, when one went to war, those confederate with him joined him in battle. It appears here that it is Kedorlaomer’s war because the western city states have rebelled against him (meaning they did not send products as tribute to keep him from invading them). |
| (0.30) | (Gen 13:14) | 1 tn Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene. |
| (0.30) | (Gen 13:1) | 2 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.” |
| (0.30) | (Gen 10:8) | 1 tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing. |
| (0.30) | (Gen 2:18) | 3 tn The Hebrew expression כְּנֶגְדּוֹ (kenegdo) literally means “according to the opposite of him.” Translations such as “suitable [for]” (NASB, NIV), “matching,” “corresponding to” all capture the idea. (Translations that render the phrase simply “partner” [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man’s form and nature are matched by the woman’s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him. |
| (0.28) | (1Jo 5:19) | 1 tn The preposition ἐκ (ek) here indicates both source and possession: Christians are “from” God in the sense that they are begotten by him, and they belong to him. For a similar use of the preposition compare the phrases ἐκ τοῦ πατρός (ek tou patros) and ἐκ τοῦ κόσμου (ek tou kosmou) in 1 John 2:16. |
| (0.28) | (2Ti 2:12) | 1 tn Grk “died together…will live together…will reign together,” without “him” stated explicitly. But “him” is implied by the parallel ideas in Rom 6:8; 8:17 and by the reference to Christ in vv. 12b-13. |
| (0.28) | (1Ti 1:18) | 2 sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says. |
| (0.28) | (Eph 1:17) | 4 sn The point of the knowledge of him has nothing to do with what God knows, but with what believers are to know (hence, “your…knowledge”). Further, the author’s prayer is that this knowledge of God would increase, not simply be initiated, since he is writing to believers who already know God (hence, “your growing knowledge of him”). |
| (0.28) | (Rom 8:32) | 1 tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all—How will he not also with him give us all things?” |
| (0.28) | (Act 24:8) | 2 tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation. |
| (0.28) | (Act 24:2) | 7 sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]). |
| (0.28) | (Act 16:3) | 2 tn Grk “and taking him he circumcised him.” The participle λαβών (labōn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23). |
| (0.28) | (Act 12:4) | 2 tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomenos) and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”). |
| (0.28) | (Act 12:4) | 4 tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.” |
| (0.28) | (Act 10:7) | 3 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountōn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility. |
| (0.28) | (Act 7:5) | 2 tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear. |
