Discovery Box| (0.44) | (Num 27:4) | 2 tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7. |
| (0.44) | (Num 13:29) | 2 sn For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times. |
| (0.44) | (Num 9:8) | 1 tn The verb is simply “stand,” but in the more general sense of waiting to hear the answer. |
| (0.44) | (Exo 25:4) | 4 sn This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen. |
| (0.44) | (Gen 10:28) | 3 sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites. |
| (0.43) | (Act 13:34) | 2 tn Although μηκέτι (mēketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead. |
| (0.38) | (Ecc 10:1) | 4 tn The MT reads מֵחָכְמָה מִכָּבוֹד (mekhokhmah mikkavod, “more than wisdom, more than honor”), but several medieval Hebrew mss read מֵחָכְמָה וּמִכָּבוֹד (mekhokhmah umikkavod, “more than wisdom and honor”). However the textual problem is resolved, the two nouns form a hendiadys: two terms joined by vav that describe one concept. The first noun retains its full nominal sense, while the second functions adjectivally: “heavy wisdom” or better, “great wisdom.” |
| (0.38) | (Job 23:12) | 1 tc The form in the MT (מֵחֻקִּי, mekhuqqi) means “more than my portion” or “more than my law.” An expanded meaning results in “more than my necessary food” (cf. Prov 30:8). HALOT 346 s.v. חֹק 1 indicates that חֹק (khoq) has the meaning of “portion” and is here a reference to “what is appointed for me.” The LXX and the Latin versions, along with many commentators, have בְּחֵקִי (bekheqi, “in my bosom”). |
| (0.38) | (Rev 12:17) | 5 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”). |
| (0.38) | (Rev 4:9) | 1 tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. |
| (0.38) | (Rev 2:23) | 1 tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant. |
| (0.38) | (1Jo 2:28) | 2 sn A reference to Jesus Christ is more likely here. Note the mention of the second coming (second advent) at the end of this verse. |
| (0.38) | (1Jo 2:27) | 4 sn The pronoun could refer (1) to God or (2) to Jesus Christ, but a reference to Jesus Christ is more likely here. |
| (0.38) | (2Pe 3:2) | 2 tn “Both” is not in Greek; it is supplied to show more clearly that there are two objects of the infinitive “to remember”—predictions and commandment. |
| (0.38) | (2Pe 2:7) | 2 tn This verse more literally reads “And [if] he rescued righteous Lot, who was deeply distressed by the lifestyle of the lawless in [their] debauchery.” |
| (0.38) | (2Pe 2:5) | 1 tn “Along with seven others” is implied in the cryptic, “the eighth, Noah.” A more literal translation thus would be, “he did protect Noah [as] the eighth…” |
| (0.38) | (2Pe 2:6) | 2 tn The perfect participle τεθεικώς (tetheikōs) suggests an antecedent act. More idiomatically, the idea seems to be, “because he had already appointed them to serve as an example.” |
| (0.38) | (1Pe 4:6) | 3 tn Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English. |
| (0.38) | (Jam 5:4) | 1 tn Traditionally, “Lord of Hosts” or “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.” |
| (0.38) | (Heb 11:33) | 1 tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.” |
