Discovery BoxGenesis 41:9-10
Context41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. 1 41:10 Pharaoh was enraged with his servants, and he put me in prison in the house of the captain of the guards – me and the chief baker.
Genesis 41:2
Context41:2 seven fine-looking, fat cows were coming up out of the Nile, 2 and they grazed in the reeds.
Genesis 19:19
Context19:19 Your 3 servant has found favor with you, 4 and you have shown me great 5 kindness 6 by sparing 7 my life. But I am not able to escape to the mountains because 8 this disaster will overtake 9 me and I’ll die. 10
Matthew 3:6
Context3:6 and he was baptizing them 11 in the Jordan River as they confessed their sins.
Matthew 18:15-17
Context18:15 “If 12 your brother 13 sins, 14 go and show him his fault 15 when the two of you are alone. If he listens to you, you have regained your brother. 18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. 16 18:17 If 17 he refuses to listen to them, tell it to the church. If 18 he refuses to listen to the church, treat him like 19 a Gentile 20 or a tax collector. 21
Luke 7:3-4
Context7:3 When the centurion 22 heard 23 about Jesus, he sent some Jewish elders 24 to him, asking him to come 25 and heal his slave. 7:4 When 26 they came 27 to Jesus, they urged 28 him earnestly, 29 “He is worthy 30 to have you do this for him,
Acts 19:18
Context19:18 Many of those who had believed came forward, 31 confessing and making their deeds known. 32
[41:9] 1 tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).
[41:2] 2 tn Heb “And look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to see the dream through Pharaoh’s eyes.
[19:19] 3 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.
[19:19] 4 tn Heb “in your eyes.”
[19:19] 5 tn Heb “you made great your kindness.”
[19:19] 6 sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
[19:19] 7 tn The infinitive construct explains how God has shown Lot kindness.
[19:19] 9 tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
[19:19] 10 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
[3:6] 11 tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.
[18:15] 12 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
[18:15] 13 tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[18:15] 14 tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 Ë1 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the
[18:15] 15 tn Grk “go reprove him.”
[18:16] 16 sn A quotation from Deut 19:15.
[18:17] 17 tn Here δέ (de) has not been translated.
[18:17] 18 tn Here δέ (de) has not been translated.
[18:17] 19 tn Grk “let him be to you as.”
[18:17] 21 sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.
[7:3] 22 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[7:3] 23 tn The participle ἀκούσας (akousas) has been taken temporally.
[7:3] 24 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.
[7:3] 25 tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.
[7:4] 26 tn Here δέ (de) has not been translated.
[7:4] 27 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).
[7:4] 29 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
[7:4] 30 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
[19:18] 31 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
[19:18] 32 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”
