Discovery Box| (0.26) | (Isa 27:1) | 4 tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ʿqltn, cognate to Hebrew עֲקַלָּתוֹן [ʿaqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.) |
| (0.26) | (2Sa 13:18) | 1 tn The Hebrew expression used here (כְּתֹנֶת פַּסִּים, ketonet passim) is found only here and in Gen 37:3, 23, 32. Hebrew פַּס (pas) can refer to the palm of the hand or the sole of the foot; here the idea is probably that of a long robe reaching to the feet and having sleeves reaching to the wrists. The notion of a “coat of many colors” (KJV, ASV “garment of divers colors”), a familiar translation for the phrase in Genesis, is based primarily on the translation adopted in the LXX χιτῶνα ποικίλον (chitōna poikilon) and does not have a great deal of support. |
| (0.26) | (Num 11:4) | 4 tn The Hebrew text uses a verbal hendiadys here, one word serving as an adverb for the other. It literally reads “and they returned and they wept,” which means they wept again. Here the weeping is put for the complaint, showing how emotionally stirred up the people had become by the craving. The words throughout here are metonymies. The craving is a metonymy of cause, for it would have then led to expressions (otherwise the desires would not have been known). And the weeping is either a metonymy of effect, or of adjunct, for the actual complaints follow. |
| (0.26) | (Num 6:4) | 2 sn Here is another hapax legomenon, a word only found here. The word seems linked to the verb “to be clear,” and so may mean the thin skin of the grape. The reason for the strictness with these two words in this verse is uncertain. We know the actual meanings of the words, and the combination must form a merism here, meaning no part of the grape could be eaten. Abstaining from these common elements of food was to be a mark of commitment to the Lord. Hos 3:1 even denounces the raisin cakes as part of a pagan world, and eating them would be a violation of the oath. |
| (0.26) | (Gen 6:12) | 4 tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition ב [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a). |
| (0.25) | (Rev 22:3) | 3 tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers. |
| (0.25) | (Rev 22:9) | 3 tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1. |
| (0.25) | (Rev 21:27) | 2 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.” |
| (0.25) | (Rev 21:20) | 6 sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41. |
| (0.25) | (Rev 21:18) | 1 tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style. |
| (0.25) | (Rev 21:18) | 3 tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (katharos), means both “pure” (referring to the gold) and “transparent” (referring to the glass). |
| (0.25) | (Rev 21:17) | 1 tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m). |
| (0.25) | (Rev 21:11) | 1 tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb. |
| (0.25) | (Rev 21:4) | 2 tn For the translation of ἀπέρχομαι (aperchomai; here ἀπῆλθαν [apēlthan]) L&N 13.93 has “to go out of existence—‘to cease to exist, to pass away, to cease.’” |
| (0.25) | (Rev 21:1) | 2 tn For the translation of ἀπέρχομαι (aperchomai; here ἀπῆλθαν [apēlthan]) L&N 13.93 has “to go out of existence—‘to cease to exist, to pass away, to cease.’” |
| (0.25) | (Rev 21:3) | 2 tn Or “people”; Grk “men” (ἀνθρώπων, anthrōpōn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi). |
| (0.25) | (Rev 20:4) | 3 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject. |
| (0.25) | (Rev 20:3) | 3 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse. |
| (0.25) | (Rev 19:20) | 1 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured. |
| (0.25) | (Rev 19:18) | 3 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15). |
