Discovery Box| (0.25) | (Rev 1:7) | 6 tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amēn). See L&N 69.1. |
| (0.25) | (Jam 4:5) | 4 sn No OT verse is worded exactly this way. This is either a statement about the general teaching of scripture or a quotation from an ancient translation of the Hebrew text that no longer exists today. |
| (0.25) | (Heb 12:9) | 2 tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life. |
| (0.25) | (Eph 2:12) | 1 tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.” |
| (0.25) | (Act 21:40) | 7 tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legōn) is redundant in English and has not been translated. |
| (0.25) | (Act 18:28) | 3 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5). |
| (0.25) | (Joh 6:71) | 1 sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304. |
| (0.25) | (Mat 4:10) | 2 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion in the Greek text of the NT not found in either the Hebrew or Greek (LXX) text of the OT. |
| (0.25) | (Mal 3:1) | 2 tn Here the Hebrew term הָאָדוֹן (haʾadon) is used, not יְהוָה (yehvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master. |
| (0.25) | (Mal 1:6) | 1 tn The verb “respects” is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see “honors” in the preceding line). |
| (0.25) | (Zec 9:13) | 2 tn The word “Zion” is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece. |
| (0.25) | (Zec 5:9) | 1 sn Here two women appear as the agents of the Lord because the whole scene is feminine in nature. The Hebrew word for “wickedness” in v. 8 (רִשְׁעָה, rishʿah) is grammatically feminine, so feminine imagery is appropriate throughout. |
| (0.25) | (Zec 5:3) | 1 tn The Hebrew word translated “curse” (אָלָה, ʾalah) alludes to the covenant sanctions that attend the violation of God’s covenant with Israel (cf. Deut 29:12, 14, 20-21). |
| (0.25) | (Zec 4:2) | 2 tc The MT, supported by a Qumran manuscript, reads “seven and seven,” which would be fourteen. But Hebrew normally says “four and ten.” The LXX simply reads “seven,” suggesting the MT has a case of dittography. |
| (0.25) | (Zec 3:9) | 2 tn Some understand the Hebrew term עַיִן (ʿayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight. |
| (0.25) | (Hag 1:13) | 1 tn Heb “Haggai, the messenger of the Lord, said by the message of the Lord to the people.” The Hebrew is repetitive and has been simplified in keeping with contemporary English style. |
| (0.25) | (Hag 2:9) | 2 tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yerushalayim) there will be שָׁלוֹם (shalom). |
| (0.25) | (Zep 3:2) | 2 tn Heb “she has not received correction.” The Hebrew phrase, when negated, refers elsewhere to rejecting verbal advice (Jer 17:23; 32:33; 35:13) and refusing to learn from experience (Jer 2:30; 5:3). |
| (0.25) | (Zep 1:11) | 5 tn Heb “be cut off.” In the Hebrew text of v. 11b the perfect verbal forms emphasize the certainty of the judgment, speaking of it as if it were already accomplished. |
| (0.25) | (Hab 2:18) | 2 tn Heb “so that the one who forms it fashions it?” Here כִּי (ki) is taken as resultative after the rhetorical question. For other examples of this use, see R. J. Williams, Hebrew Syntax, 73, §450. |
