Discovery Box| (0.51645130434783) | (Act 5:39) |
3 tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA27 and UBS4) places it at the end of v. he%27s&tab=notes" ver="">39. |
| (0.51645130434783) | (Act 7:5) |
2 tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear. |
| (0.51645130434783) | (Act 9:28) |
1 tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.” |
| (0.51645130434783) | (Act 14:16) |
1 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another. |
| (0.51645130434783) | (Act 16:3) |
2 tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23). |
| (0.51645130434783) | (Act 17:24) |
2 tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. he%27s&tab=notes" ver="">25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context. |
| (0.51645130434783) | (Act 19:33) |
5 sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak. |
| (0.51645130434783) | (Act 21:33) |
4 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence. |
| (0.51645130434783) | (Act 21:37) |
7 sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events. |
| (0.51645130434783) | (Act 23:27) |
6 sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29. |
| (0.51645130434783) | (Act 24:14) |
3 sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it. |
| (0.51645130434783) | (Rom 8:32) |
1 tn Grk “[he] who.” The relative clause continues the question of v. he%27s&tab=notes" ver="">31 in a way that is awkward in English. The force of v. he%27s&tab=notes" ver="">32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?” |
| (0.51645130434783) | (Phi 2:25) |
2 sn The reason why Paul refers to Epaphroditus as his brother, coworker, fellow soldier, etc., is because he wants to build up Epaphroditus in the eyes of the Philippians, since Paul is sending him back instead of Timothy. This accent on Epaphroditus’ character and service is implied in the translation “For he is…” |
| (0.51645130434783) | (2Pe 2:1) |
1 sn There will be false teachers among you. Peter uses the same verb, γίνομαι (ginomai), in 2 Pet 2:1 as he had used in he%27s&tab=notes" ver="">1:20 to describe the process of inspiration. He may well be contrasting, by way of a catchword, the two kinds of prophets. |
| (0.51645130434783) | (1Jo 1:6) |
1 sn The relationship of the phrase keep on walking to if we say is very important for understanding the problem expressed in he%27s&tab=notes" ver="">1:6. If one should say (εἴπωμεν, eipwmen) that he has fellowship with God, and yet continues walking (περιπατῶμεν, peripatwmen) in the darkness, then it follows (in the apodosis, the “then” clause) that he is lying and not practicing the truth. |
| (0.51645130434783) | (1Jo 4:20) |
5 sn In he%27s&tab=notes" ver="">4:20 the author again describes the opponents, who claim to love God. Their failure to show love for their fellow Christians proves their claim to know God to be false: The one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen. |
| (0.51645130434783) | (3Jo 1:5) |
2 tn BDAG 821 s.v. πιστός 1.b offers the translation “act loyally” for this context, a usage which is not common but does fit well here. Since the author is going to ask Gaius for additional help for these missionaries in the following verse, he begins here by commending Gaius for all that he has already done in this regard. |
| (0.51645130434783) | (Rev 1:6) |
2 tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse). |
| (0.51416410869565) | (Gen 48:22) |
2 tn The Hebrew word שְׁכֶם (shÿkhem) could be translated either as “mountain slope” or “shoulder, portion,” or even taken as the proper name “Shechem.” Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18-19, but he mentions here that it was acquired by warfare, suggesting that the events of he%27s&tab=notes" ver="">34:25-29 are in view (even though at the time he denounced it, he%27s&tab=notes" ver="">34:30). Joseph was later buried in Shechem (Josh 24:32). |
| (0.51416410869565) | (Exo 9:29) |
2 sn This clause provides the purpose/result of Moses’ intention: he will pray to Yahweh and the storms will cease “that you might know….” It was not enough to pray and have the plague stop. Pharaoh must “know” that Yahweh is the sovereign Lord over the earth. Here was that purpose of knowing through experience. This clause provides the key for the exposition of this plague: God demonstrated his power over the forces of nature to show his sovereignty – the earth is Yahweh’s. He can destroy it. He can preserve it. If people sin by ignoring his word and not fearing him, he can bring judgment on them. If any fear Yahweh and obey his instructions, they will be spared. A positive way to express the expositional point of the chapter is to say that those who fear Yahweh and obey his word will escape the powerful destruction he has prepared for those who sinfully disregard his word. |
