Discovery Box| (0.28) | (Act 5:6) | 2 tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”). |
| (0.28) | (Act 2:36) | 2 tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence. |
| (0.28) | (Joh 14:23) | 3 tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children. |
| (0.28) | (Joh 9:15) | 1 sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21). |
| (0.28) | (Joh 4:42) | 2 sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world. |
| (0.28) | (Luk 19:20) | 1 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two. |
| (0.28) | (Luk 19:5) | 1 tc Most mss (A [D] W [Ψ] ƒ13 33vid M latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ ƒ1 579 1241 2542 co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here. |
| (0.28) | (Luk 13:27) | 3 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment. |
| (0.28) | (Luk 12:40) | 1 sn Jesus made clear that his coming could not be timed, and suggested it might take some time—so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him). |
| (0.28) | (Luk 10:34) | 5 tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed. |
| (0.28) | (Luk 1:9) | 1 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to ethos tēs hierateias, “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause. |
| (0.28) | (Mat 24:44) | 1 sn Jesus made clear that his coming could not be timed, and suggested it would take some time—so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him). |
| (0.28) | (Mal 2:12) | 2 tn Heb “every man who does this, him who is awake and him who answers.” The idea seems to be a merism expressing totality, that is, everybody from the awakener to the awakened, thus “every last person who does this” (NLT similar); NIV “whoever he may be.” |
| (0.28) | (Hag 1:12) | 4 tn Heb “and according to the words of Haggai the prophet just as the Lord their God sent him.” Some English versions (e.g., NAB, NIV, NCV) take the last clause as causal: “because the Lord their God had sent him.” |
| (0.28) | (Jer 38:27) | 3 tn Heb “And they were silent from him because the word/matter [i.e., the conversation between Jeremiah and the king] had not been heard.” According to BDB 578 s.v. מִן 1.a the preposition “from” is significant in this construction, implying a verb of motion. That is, “they were [fell] silent [and turned away] from him.” |
| (0.28) | (Jer 34:16) | 1 sn The verbs at the beginning of v. 15 and v. 16 are the same in the Hebrew. The people had two changes of heart (Heb “you turned”), one that was pleasing to him (Heb “right in his eyes”) and one that showed they did not honor him (Heb “profaned [or belittled] his name”). |
| (0.28) | (Jer 26:24) | 2 tn Heb “Nevertheless, the hand of Ahikam son of Shaphan was with Jeremiah so that he would not be given [even more literally, “so as not to give him”] into the hand of the people to kill him.” “Hand” is often used for “aid,” “support,” “influence,” “power,” or “control.” |
| (0.28) | (Jer 27:6) | 3 tn Heb “I have given…to him to serve him.” The verb “give” in this syntactical situation is functioning like the Hiphil stem, i.e., as a causative. See Dan 1:9 for parallel usage. For the usage of “serve” meaning “be subject to,” compare 2 Sam 22:44 and BDB 713 s.v. עָבַד 3. |
| (0.28) | (Jer 12:6) | 2 tn Heb “they have called after you fully”; or “have lifted up loud voices against you.” The word “against” does not seem quite adequate for the preposition “after.” The preposition “against” would be Hebrew עַל (ʿal). The idea appears to be that they are chasing after him, raising their voices, along with those of the conspirators, to have him killed. |
| (0.28) | (Jer 2:6) | 3 sn The context suggests that the question is related to a lament where the people turn to God in their troubles, asking him for help and reminding him of his past benefactions. See for example Isa 63:11-19 and Ps 44. It is an implicit prayer for his intervention; compare 2 Kgs 2:14. |
