Discovery Box| (0.40) | (Jdg 7:1) | 3 tn Heb “Midian.” The LXX reads “and Amalek” (cf. v. 12; 6:33). |
| (0.40) | (Jos 20:9) | 1 tn The Hebrew text reads simply “the cities.” The words “for refuge” are supplied for clarification. |
| (0.40) | (Jos 15:52) | 1 tc Some Hebrew mss and some mss of the LXX read “Rumah” in place of “Dumah.” |
| (0.40) | (Deu 32:4) | 1 tc The LXX reads Θεός (theos, “God”) for the MT’s “Rock.” |
| (0.40) | (Deu 14:19) | 3 tc The Vulgate and fragments from the Cairo Genizah read “it shall not be eaten.” The LXX and Smr read “you shall not eat from them” (cf. 14:12). The MT, reading the Niphal (passive), is less likely to have been harmonized and the harder reading should stand. |
| (0.40) | (Deu 13:13) | 2 tc The LXX and Tg read “your” for the MT’s “their.” |
| (0.40) | (Num 26:16) | 1 tc The MT of Gen 46:16 reads this as “Ezbon.” |
| (0.40) | (Num 26:4) | 1 tn “Number the people” is added here to the text for a smooth reading. |
| (0.40) | (Exo 23:25) | 2 tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh. |
| (0.40) | (Exo 17:14) | 3 tn Heb “in the ears of Joshua.” The account should be read to Joshua. |
| (0.40) | (Gen 46:23) | 1 tn This name appears as “Shuham” in Num 26:42. The LXX reads “Hashum” here. |
| (0.40) | (Gen 26:10) | 2 tc The LXX reads τις τοῦ γένους μου (tis tou genous mou) “one of my kin.” |
| (0.39) | (2Pe 2:15) | 1 tn Although many modern translations (e.g., NASB, TEV, NIV, CEV, NLT) read “Beor” here, this is due to harmonization with the OT rather than following a variant textual reading. The Greek text of NA28 as well as most witnesses reads “Bosor,” an otherwise unattested form of the name of Balaam’s father. Significantly, B and א* stand out against this reading (B has Βεωρ [“Beor”] while א* reads Βεωορσορ [“Beorsor”], a nonsensical conflation of the other two variants). |
| (0.39) | (Luk 5:39) | 3 tc Most mss, especially the later ones (A C Θ Ψ ƒ1,13 33 M lat), read χρηστότερος (chrēstoteros, “better”), a smoother reading. The reading of the text (found in P4 א B L W 1241) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable. |
| (0.35) | (Rev 5:10) | 2 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (hēmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here. |
| (0.35) | (Rev 1:3) | 2 tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself. |
| (0.35) | (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. |
| (0.35) | (1Ti 1:4) | 2 tc A few Western mss (D* latt Ir) read οἰκοδομήν (oikodomēn, “[God’s] edification”) rather than οἰκονομίαν (oikonomian, “[God’s] redemptive plan”), which is read by the earliest and best witnesses. |
| (0.35) | (2Co 12:19) | 1 tc The reading “all this time” (πάλαι, palai) is found in several early and significant Alexandrian and Western witnesses including א* A B F G 0243 6 33 81 365 1175 1739 1881 lat; the reading πάλιν (palin, “again”) is read by א2 D Ψ 0278 M sy bo; the reading οὐ πάλαι (ou palai) is read by P46, making the question even more emphatic. The reading of P46 could only have arisen from πάλαι. The reading πάλιν is significantly easier (“are you once again thinking that we are defending ourselves?”), for it softens Paul’s tone considerably. It thus seems to be a motivated reading and cannot easily explain the rise of πάλαι. Further, πάλαι has considerable support in the Alexandrian and Western witnesses, rendering it virtually certain as the autographic wording here. |
| (0.35) | (Act 13:15) | 1 sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures. |
