Discovery Box| (0.43951471666667) | (Jer 51:29) |
3 tn The verbs in this verse and v. 30 are all in the past tense in Hebrew, in the tense that views the action as already as good as done (the Hebrew prophetic perfect). The verb in v. 31a, however, is imperfect, viewing the action as future; the perfects that follow are all dependent on that future. Verse 33 looks forward to a time when Babylon will be harvested and trampled like grain on the threshing floor and the imperatives imply a time in the future. Hence the present translation has rendered all the verbs in vv. 29-30 as future. |
| (0.43951471666667) | (Hos 14:2) |
2 tn The word order כָּל־תִּשָּׂא עָוֹן (kol-tisa’ ’avon) is syntactically awkward. The BHS editors suggest rearranging the word order: תִּשָּׂא כָּל־עוֹן (“Forgive all [our] iniquity!”). However, Gesenius suggests that כָּל (“all”) does not function as the construct in the genitive phrase כָּל־עוֹן (“all [our] iniquity”); it functions adverbially modifying the verb תִּשָּׂא (“Completely forgive!”; see GKC 415 §128.e). |
| (0.43951471666667) | (Phm 1:5) |
3 tn The Greek is somewhat awkward here. It appears as though the text reads “…the love and faith which you have for the Lord Jesus and for all the saints.” In other Pauline letters the emphasis seems to be “faith in Christ Jesus and love for all of the saints.” Some ancient |
| (0.43951471666667) | (Heb 3:2) |
2 tc ‡ The reading adopted by the translation follows a few early |
| (0.43951471666667) | (1Jo 2:21) |
1 tn The interpretation of the three ὅτι clauses in v. 21 is very difficult: (1) All three instances of ὅτι (Joti) may be causal (so NASB, NIV, NEB). (2) The first two may be causal while the third indicates content (declarative or recitative ὅτι, so KJV, RSV, TEV, NRSV). (3) However, it is best to take all three instances as indicating content because this allows all three to be subordinate to the verb ἔγραψα (egraya) as compound direct objects. The author writes to reassure his readers (a) that they do indeed know the truth (first two uses of ὅτι) and (b) that no lie is of the truth (third use). |
| (0.43951471666667) | (Jud 1:12) |
5 tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome. |
| (0.43209061666667) | (Gen 6:5) |
6 sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions “every inclination,” “only evil,” and “all the time.” |
| (0.43209061666667) | (Gen 10:10) |
5 tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV). |
| (0.43209061666667) | (Gen 15:1) |
2 sn Abram has just rejected all the spoils of war, and the |
| (0.43209061666667) | (Gen 24:10) |
1 tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion. |
| (0.43209061666667) | (Gen 28:22) |
3 tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well. |
| (0.43209061666667) | (Gen 32:19) |
1 tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’” |
| (0.43209061666667) | (Gen 37:7) |
1 tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.” |
| (0.43209061666667) | (Gen 41:57) |
1 tn Heb “all the earth,” which refers here (by metonymy) to the people of the earth. Note that the following verb is plural in form, indicating that the inhabitants of the earth are in view. |
| (0.43209061666667) | (Gen 43:9) |
2 sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return. |
| (0.43209061666667) | (Gen 46:27) |
2 tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.” |
| (0.43209061666667) | (Gen 47:31) |
5 sn The Hebrew verb normally means “bow down,” especially in worship or prayer. Here it might simply mean “bend low,” perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations. |
| (0.43209061666667) | (Exo 3:13) |
2 tn The particle הִנֵּה (hinneh) in this clause introduces the foundation for what comes later – the question. Moses is saying, “Suppose I do all this and they ask this question – what should I say?” |
| (0.43209061666667) | (Exo 4:29) |
1 sn These are the leaders of the tribes who represented all the people. Later, after the exodus, Moses will select the most capable of them and others to be rulers in a judicial sense (Exod 18:21). |
| (0.43209061666667) | (Exo 8:4) |
2 sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.” |
