Discovery Box| (0.47155097727273) | (Zec 14:7) |
1 sn In the evening there will be light. The normal pattern is that light breaks through in the morning (Gen 1:3) but in the day of the |
| (0.47155097727273) | (Mal 1:3) |
1 tn Heb “and I loved Jacob, but Esau I hated.” The context indicates this is technical covenant vocabulary in which “love” and “hate” are synonymous with “choose” and “reject” respectively (see Deut 7:8; Jer 31:3; Hos 3:1; 9:15; 11:1). |
| (0.47155097727273) | (Mal 2:11) |
3 tn Heb “has married the daughter of a foreign god.” Marriage is used here as a metaphor to describe Judah’s idolatry, that is, her unfaithfulness to the |
| (0.47155097727273) | (Mal 2:14) |
2 sn Though there is no explicit reference to marriage vows in the OT (but see Job 7:13; Prov 2:17; Ezek 16:8), the term law (Heb “covenant”) here asserts that such vows or agreements must have existed. References to divorce documents (e.g., Deut 24:1-3; Jer 3:8) also presuppose the existence of marriage documents. |
| (0.47155097727273) | (Mal 3:1) |
2 tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered |
| (0.47155097727273) | (Mat 1:11) |
1 sn Before the mention of Jeconiah, several medieval |
| (0.47155097727273) | (Mat 2:23) |
3 tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT. |
| (0.47155097727273) | (Mat 3:17) |
3 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1). |
| (0.47155097727273) | (Mat 5:39) |
2 tc ‡ Many |
| (0.47155097727273) | (Mat 5:45) |
1 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26. |
| (0.47155097727273) | (Mat 6:9) |
2 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship. |
| (0.47155097727273) | (Mat 6:24) |
3 sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions. |
| (0.47155097727273) | (Mat 7:11) |
2 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need. |
| (0.47155097727273) | (Mat 7:12) |
3 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form. |
| (0.47155097727273) | (Mat 8:29) |
1 tn Grk “And behold, they cried out, saying.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). The participle λέγοντες (legontes) is redundant and has not been translated. |
| (0.47155097727273) | (Mat 8:34) |
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). |
| (0.47155097727273) | (Mat 9:2) |
1 tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance. |
| (0.47155097727273) | (Mat 9:2) |
3 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106. |
| (0.47155097727273) | (Mat 9:3) |
1 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. |
| (0.47155097727273) | (Mat 9:8) |
2 tc Most witnesses (C L Θ 0233 Ë13 Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë1 33 892 1424 al lat co and thus is surely authentic. |
