Discovery Box| (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) | (Ecc 7:2) | 2 sn Qoheleth recommended that people soberly reflect on the brevity of life and the reality of death (It is better to go to a house of mourning) than to waste one’s life in the foolish pursuit of pleasure (than to go to a house of banqueting). Sober reflection on the brevity of life and reality of death has more moral benefit than frivolous levity. |
| (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) | (1Sa 30:22) | 1 tc Heb “with me.” The singular is used rather than the plural because the group is being treated as a singular entity, in keeping with Hebrew idiom. It is not necessary to read “with us,” rather than the MT “with me,” although the plural can be found here in a few medieval Hebrew mss. See also the LXX, Syriac Peshitta, and Vulgate, although these versions may simply reflect an understanding of the idiom as found in the MT rather than a different textual reading. |
| (0.37) | (Rev 22:13) | 1 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. |
| (0.37) | (Rev 22:7) | 1 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. |
| (0.37) | (Rev 18:16) | 1 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors. |
| (0.37) | (Rev 17:4) | 2 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors. |
| (0.37) | (Rev 6:12) | 4 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64). |
| (0.37) | (Rev 4:1) | 5 tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause. |
| (0.37) | (Rev 1:6) | 1 tn The verb ποιέω (poieō) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106). |
| (0.37) | (2Jo 1:12) | 3 sn Presumably the author means he would rather say the additional things he wants to say to the recipients in person rather than by letter (with paper and ink). |
| (0.37) | (2Pe 1:8) | 2 tn The participle ὑπάρχοντα (huparchonta) is stronger than the verb εἰμί (eimi), usually implying a permanent state. Hence, the addition of “really” is implied. |
| (0.37) | (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. |
| (0.37) | (Heb 5:1) | 1 tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anthrōpōn) has been translated “people.” |
| (0.37) | (Heb 3:6) | 1 sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English. |
| (0.37) | (Gal 6:18) | 1 tn Or “is.” No verb is stated, but a wish (“be”) rather than a declarative statement (“is”) is most likely in a concluding greeting such as this. |
| (0.37) | (2Co 6:7) | 2 tn Or “speech.” In this context it is more likely that λόγος (logos) refers to Paul’s message (thus “teaching”) than to his speech in general. |
| (0.37) | (2Co 1:5) | 1 tn This Greek word translated “sufferings” here (πάθημα, pathēma) is a different one than the one Paul uses for his own afflictions/persecutions (θλῖψις, thlipsis) in v. 4. |
| (0.37) | (Act 27:11) | 4 tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation. |
