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(1.00) (Mar 8:30)

tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.

(1.00) (1Ki 21:1)

tn Heb “after these things.” The words “the following episode took place” are added for stylistic reasons.

(1.00) (Gen 16:1)

tn The disjunctive clause signals the beginning of a new episode in the story.

(1.00) (Gen 4:1)

tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.

(0.88) (Mar 5:20)

tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

(0.88) (Gen 24:62)

tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.

(0.75) (Jon 1:4)

tn The Hiphil of טוּל (tul, “to hurl”) is used here and several times in this episode for rhetorical emphasis (see vv. 5 and 15).

(0.75) (Gen 42:6)

tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.

(0.75) (Gen 39:12)

sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

(0.75) (Gen 37:36)

tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.

(0.75) (Gen 35:17)

sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.

(0.75) (Gen 33:10)

sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

(0.63) (Eze 20:23)

sn Though the Pentateuch does not seem to know of this episode, Ps 106:26-27 may speak of God’s oath to exile the people before they had entered Canaan.

(0.63) (Exo 15:25)

sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was.

(0.50) (2Ki 2:25)

sn The two brief episodes recorded in vv. 19-25 demonstrate Elisha’s authority and prove that he is the legitimate prophetic heir of Elijah. He has the capacity to bring life and blessing to those who recognize his authority, or death and judgment to those who reject him.

(0.50) (Num 11:31)

sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the Lord that empowered the men for their spiritual service. But here the word is “wind.” Both the spiritual service and the judgment come from God.

(0.50) (Gen 37:11)

sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

(0.50) (Gen 25:34)

sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.

(0.44) (Mar 14:52)

sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”

(0.38) (Joh 7:48)

sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term member of the ruling council here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same Greek word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).



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