Discovery Box| (0.40103329166667) | (Luk 22:10) |
3 sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you. |
| (0.40103329166667) | (Joh 2:25) |
1 tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders. |
| (0.40103329166667) | (Joh 6:71) |
1 sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304. |
| (0.40103329166667) | (Joh 9:15) |
4 tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see). |
| (0.40103329166667) | (Joh 9:16) |
1 tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”). |
| (0.40103329166667) | (Joh 9:36) |
3 tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough. |
| (0.40103329166667) | (Act 7:29) |
1 tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option. |
| (0.40103329166667) | (Act 17:31) |
3 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.” |
| (0.40103329166667) | (Act 17:31) |
3 sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42). |
| (0.40103329166667) | (Rom 1:23) |
1 tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (afqarto", “immortal, imperishable, incorruptible”) and φθαρτός (fqarto", “mortal, corruptible, subject to decay”). |
| (0.40103329166667) | (1Co 5:4) |
2 tn Verses 4b-5a are capable of various punctuations: (1) “and I am with you in spirit, through the power of our Lord Jesus turn this man over to Satan”; (2) “and I am with you in spirit with the power of our Lord Jesus, turn this man over to Satan”; (3) “and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan” (as adopted in the text). The first option suggests the Lord’s power is needed when the church is to hand the man over to Satan; the second option suggests that the Lord’s power is present when Paul is gathered with the Corinthians in spirit; the third option leaves the relation of the Lord’s power to the surrounding phrases vague, perhaps implying that both are in view. |
| (0.40103329166667) | (1Co 7:36) |
2 tn Or referring to an engaged man: “if he is past the critical point,” “if his passions are too strong.” The word literally means “to be past the high point.” |
| (0.40103329166667) | (Gal 2:6) |
2 tn Grk “God does not receive the face of man,” an idiom for showing favoritism or partiality (BDAG 887-88 s.v. πρόσωπον 1.b.α; L&N 88.238). |
| (0.40103329166667) | (1Ti 2:12) |
2 tn According to BDAG 150 s.v. αὐθεντέω this Greek verb means “to assume a stance of independent authority, give orders to, dictate to” (cf. JB “tell a man what to do”). |
| (0.40103329166667) | (Phm 1:9) |
2 tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note. |
| (0.40103329166667) | (Jam 1:8) |
1 sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God. |
| (0.40103329166667) | (Rev 18:14) |
4 tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.” |
| (0.39900375) | (Gen 3:5) |
3 sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.) |
| (0.39900375) | (Gen 32:26) |
4 sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing. |
| (0.39900375) | (Exo 22:5) |
1 tn The verb בָּעַר (ba’ar, “graze”) as a denominative from the word “livestock” is not well attested. So some have suggested that with slight changes this verse could be read: “If a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man’s field” (see S. R. Driver, Exodus, 225). |
