Discovery Box| (0.35) | (Jos 1:8) | 2 tn Heb “read it in undertones,” or “recite it quietly” (see HALOT 237 s.v. I הגה). |
| (0.35) | (Deu 24:16) | 1 tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here. |
| (0.35) | (Deu 2:33) | 1 tc The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, “his son.” |
| (0.35) | (Num 24:3) | 3 tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.” |
| (0.35) | (Num 16:1) | 2 tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”). |
| (0.35) | (Num 14:30) | 1 tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.” |
| (0.35) | (Lev 20:24) | 1 tc Here and with the same phrase in v. 26, the LXX adds “all,” resulting in the reading “all the peoples.” |
| (0.35) | (Exo 23:5) | 1 tn The line reads “you will cease to forsake him”—refrain from leaving your enemy without help. |
| (0.35) | (Gen 49:24) | 3 tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.” |
| (0.35) | (Col 4:16) | 2 tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poiēsate hina…anagnōsthē) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here. |
| (0.35) | (Zec 10:11) | 1 tn Heb “he,” in which case the referent is the Lord. This reading is followed by KJV, ASV, NAB (which renders it as first person), and NASB. The LXX reads “they,” referring to the Israelites themselves, a reading followed by many modern English versions (e.g., NIV, NRSV, TEV, NLT). |
| (0.35) | (Jon 2:9) | 2 tc The MT reads בְּקוֹל תּוֹדָה (beqol todah, “with a voice of thanksgiving”). Some mss of Tg. Jonah read here, “with the sound of hymns of thanksgiving”; the longer reading probably reflects an editorial gloss, explaining תּוֹדָה (“thanksgiving”) as “hymns of thanksgiving.” |
| (0.35) | (Eze 41:7) | 1 tc The Hebrew is difficult here. The Targum envisions a winding ramp or set of stairs, which entails reading the first word as a noun rather than a verb and reading the second word also not as a verb, supposing that an initial mem has been read as vav and nun. See D. I. Block, Ezekiel (NICOT), 2:549. |
| (0.35) | (Eze 27:16) | 1 tc Many Hebrew mss, Aquila’s Greek translation, and the Syriac version read “Edom.” The LXX reads “man,” a translation that assumes the same consonants as Edom. This reading is supported from the context as the text deals with Damascus, the capital of Syria (Aram), later (in v. 18). |
| (0.35) | (Eze 11:15) | 2 tc The MT reads גְאֻלָּתֶךָ (geʾullatekha, “your redemption-men”), referring to the relatives responsible for deliverance in times of hardship (see Lev 25:25-55). The LXX and Syriac read “your fellow exiles,” assuming an underlying Hebrew text of גָלוּתֶךָ (galutekha) or having read the א (alef) as an internal mater lectionis for holem. |
| (0.35) | (Eze 5:15) | 1 tc This reading is supported by the versions and by the Dead Sea Scrolls (11QEzek). Most Masoretic Hebrew mss read: “it will be,” but if the final he (ה) is read as a mater lectionis, as it can be with the second masculine singular perfect, then they are in agreement. In either case the subject refers to Jerusalem. |
| (0.35) | (Lam 4:14) | 2 tc The Hebrew word עִוְרִים (ʿivrim) appears to be an adjective based on the root I עִוֵּר (ʿivver, “blind”). The LXX, using a rare perfect optative of ἐγείρω (egeirō), seems to have read a form of II עוּר (ʿur, “to rise”), while the Syriac reads “her nobles,” possibly from reading שָׂרִים (sarim). The evidence is unclear. |
| (0.35) | (Jer 17:4) | 2 tc A few Hebrew mss and two Greek mss read, “a fire is kindled in my anger” (reading קָדְחָה, qodkha), as in 15:14, in place of, “you have kindled a fire in my anger” (reading קָדַחְתֶּם, qadakhtem), as in the majority of Hebrew mss and versions. The variant may be explained on the basis of harmonization with the parallel passage. |
| (0.35) | (Jer 15:14) | 1 tc This reading follows the Greek and Syriac versions and several Hebrew mss. Other Hebrew mss read, “I will cause the enemy to pass through a land.” The difference in the reading is between one Hebrew letter, a dalet (ד) and a resh (ר). |
| (0.35) | (Pro 14:24) | 1 tc The LXX reads πανοῦργος (panourgos, “crafty”) which suggests deleting the שׁ (shin) from עָשְׁרָם (ʿoshram, “their riches”) and reading a noun or adj. derived from the verb עָרֹם (ʿarom, “be crafty). If the first case of “folly” in the second half is also emended, the proverb would read “The crown of the wise is their craftiness, but the garland of fools is folly.” |
