Discovery Box| (0.49392208695652) | (1Jo 3:2) |
7 tn The second ὅτι (Joti) in he%27s&tab=notes" ver="">3:2 is best understood as causal, giving the reason why believers will be like God: “we shall be like him, because we shall see him just as he is.” |
| (0.49392208695652) | (1Jo 3:5) |
2 tn The ἵνα (Jina) clause gives the purpose of Jesus’ self-revelation as he manifested himself to the disciples and to the world during his earthly life and ministry: It was “to take away sins.” |
| (0.49392208695652) | (1Jo 5:9) |
1 tn This ὅτι (Joti) almost certainly introduces a causal clause, giving the reason why the “testimony of God” is greater than the “testimony of men”: “because this is God’s testimony that he has testified concerning his Son.” |
| (0.49392208695652) | (3Jo 1:10) |
1 tn The third-class condition (ἐὰν ἔλθω, ean elqw) seems to be used by the author to indicate real uncertainty on his part as to whether he will visit Diotrephes’ church or not. |
| (0.49392208695652) | (Rev 1:7) |
5 tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge. |
| (0.49392208695652) | (Rev 1:16) |
1 tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.” |
| (0.49392208695652) | (Rev 6:2) |
7 tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.” |
| (0.49392208695652) | (Rev 13:11) |
3 tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in he%27s&tab=notes" ver="">13:1. |
| (0.49392208695652) | (Rev 21:4) |
1 tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated. |
| (0.4921985) | (Gen 1:26) |
3 sn In our image, after our likeness. Similar language is used in the instructions for building the tabernacle. Moses was told to make it “according to the pattern” he was shown on the mount (Exod 25:9, 10). Was he shown a form, a replica, of the spiritual sanctuary in the heavenly places? In any case, what was produced on earth functioned as the heavenly sanctuary does, but with limitations. |
| (0.4921985) | (Gen 3:1) |
3 sn There is a wordplay in Hebrew between the words “naked” (עֲרוּמִּים, ’arummim) in he%27s&tab=notes" ver="">2:25 and “shrewd” (עָרוּם, ’arum) in he%27s&tab=notes" ver="">3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent’s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed. |
| (0.4921985) | (Gen 19:21) |
1 tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. he%27s&tab=notes" ver="">18-19), or it could be that Lot is speaking directly to the |
| (0.4921985) | (Gen 26:26) |
1 tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.” |
| (0.4921985) | (Gen 27:36) |
2 sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.” |
| (0.4921985) | (Gen 32:30) |
5 sn I have survived. It was commonly understood that no one could see God and live (Gen 48:16; Exod 19:21, 24:10; and Judg 6:11, 22). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. he%27s&tab=notes" ver="">11. Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed. |
| (0.4921985) | (Gen 47:7) |
2 sn The precise meaning of the Hebrew verb translated “blessed” is difficult in this passage, because the content of Jacob’s blessing is not given. The expression could simply mean that he greeted Pharaoh, but that seems insufficient in this setting. Jacob probably praised Pharaoh, for the verb is used this way for praising God. It is also possible that he pronounced a formal prayer of blessing, asking God to reward Pharaoh for his kindness. |
| (0.4921985) | (Exo 3:4) |
3 sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the |
| (0.4921985) | (Exo 5:1) |
3 tn The form שַׁלַּח (shallakh), the Piel imperative, has been traditionally translated “let [my people] go.” The Qal would be “send”; so the Piel “send away, release, dismiss, discharge.” B. Jacob observes, “If a person was dismissed through the use of this verb, then he ceased to be within the power or sphere of influence of the individual who had dismissed him. He was completely free and subsequently acted entirely on his own responsibility” (Exodus, 115). |
| (0.4921985) | (Exo 5:6) |
4 sn In vv. he%27s&tab=notes" ver="">6-14 the second section of the chapter describes the severe measures by the king to increase the labor by decreasing the material. The emphasis in this section must be on the harsh treatment of the people and Pharaoh’s reason for it – he accuses them of idleness because they want to go and worship. The real reason, of course, is that he wants to discredit Moses (v. he%27s&tab=notes" ver="">9) and keep the people as slaves. |
| (0.4921985) | (Exo 5:21) |
1 tn The foremen vented their anger on Moses and Aaron. The two jussives express their desire that the evil these two have caused be dealt with. “May Yahweh look on you and may he judge” could mean only that God should decide if Moses and Aaron are at fault, but given the rest of the comments it is clear the foremen want more. The second jussive could be subordinated to the first – “so that he may judge [you].” |
