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(1.00) (Rom 11:17)

tn Grk “became a participant of.”

(0.57) (2Co 9:2)

tn The words “to participate” are not in the Greek text but are implied.

(0.57) (Luk 14:1)

tn Grk “to eat bread,” an idiom for participating in a meal.

(0.50) (Joh 11:55)

tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).

(0.50) (Jdg 5:17)

sn Apparently the people of Gilead remained on the other side of the river and did not participate in the battle.

(0.43) (Luk 13:29)

tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

(0.43) (1Ki 1:22)

tn Heb “look.” The particle הִנֵּה (hinneh) here draws attention to Nathan’s arrival and invites the audience to view the scene through the eyes of the participants.

(0.36) (Luk 16:23)

tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

(0.36) (Mar 5:25)

sn This probably refers to a chronic vaginal or uterine hemorrhage which rendered the woman ritually unclean, thus limiting her social contacts and religious participation (see further J. Marcus, Mark 1–8 [AYB], 357).

(0.36) (Mat 8:12)

sn Not to be missed here is the high irony that those who would be expected to participate in God’s eschatological kingdom (the sons of the kingdom) instead end up separated from God, experiencing remorse in the outer darkness.

(0.36) (Isa 24:16)

sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.

(0.36) (1Ki 1:42)

tn The Hebrew text has “look” at this point. The particle הִנֵּה (hinneh), “look” draws attention to Jonathan’s arrival and invites the audience to view the scene through the eyes of the participants.

(0.36) (Num 25:3)

tn The verb is “yoked” to Baal Peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god.

(0.36) (Exo 12:43)

tn This is the partitive use of the ב (bet) preposition, expressing that the action extends to something and includes the idea of participation in it (GKC 380 §119.m).

(0.35) (Phi 1:5)

sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).

(0.35) (Luk 14:24)

sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

(0.30) (Exo 12:48)

tn The noun “foreigner” (גֵּר; ger) is based on the same verbal root as “lives” (גּוּר; gur), which means “to sojourn, to dwell as an alien.” This reference is to a foreigner who settles in the land. The choice to participate in the covenant sign of circumcision and in the Passover are indicators that these foreigners are converts to worshiping the Lord. This LXX renders גֵּר as “proselyte” in Mosaic Law. (See also Deut 29:10-13). As what is essentially a naturalized citizen, the גֵּר comes under the full protection of the Law. If the “resident foreigner” is circumcised, he may participate in the Passover (cf. S. R. Driver, Exodus, 104).

(0.29) (Heb 7:10)

sn The point of the phrase still in his ancestor’s loins is that Levi was as yet unborn, still in his ancestor Abraham’s body. Thus Levi participated in Abraham’s action when Abraham paid tithes to Melchizedek.

(0.29) (Act 3:1)

sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

(0.29) (Joh 2:21)

tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou sōmatos autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ’s resurrection.



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