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Discovery Box| (0.35) | (Luk 6:37) | 2 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace. |
| (0.35) | (Luk 6:26) | 1 tc The wording “to you” (ὑμῖν, humin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered autographic; nevertheless, “to you” is included in the translation because of English requirements. |
| (0.35) | (Mat 9:5) | 1 sn Which is easier is a reflective kind of question. On the one hand to declare that sins are forgiven is easier, since the forgiveness is unseen, unlike telling a paralyzed person to walk. On the other hand, to declare sins forgiven is harder because for it to be true one must possess the authority to forgive the sin. Jesus is implicitly claiming that authority here. |
| (0.35) | (Mat 5:41) | 1 sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them. The Greek verb is a semi-technical term and its only other NT uses are in Matt 27:32 and Mark 15:21, both of which refer to Simon of Cyrene being forced to carry Jesus’ cross. |
| (0.35) | (Hab 3:1) | 1 tn The Hebrew text adds עַל שִׁגְיֹנוֹת (ʿal shigyonot, “upon [or, “according to”] shigyonot”). The meaning of this word is uncertain. It may refer to the literary genre of the prayer or to the musical style to be employed when it is sung. The NEB leaves the term untranslated; several other modern English versions transliterate the term into English, sometimes with explanatory notes (NASB, NRSV “according to Shigionoth”; NIV “On shigyonoth”). |
| (0.35) | (Mic 1:15) | 2 tn Heb “Again a conqueror I will bring to you, residents of Mareshah.” The first person verb is problematic, for the Lord would have to be the subject (cf. NAB, NASB, NIV, NRSV, NLT). But the prophet appears to be delivering this lament and the Lord is referred to in the third person in v. 12. Consequently many emend the verb to a third person form (יָבוֹא, yavoʾ) and understand the “conqueror” as subject. |
| (0.35) | (Amo 8:5) | 6 tn Heb “to make small the ephah and to make great the shekel.” The “ephah” was a unit of dry measure used to determine the quantity purchased, while the “shekel” was a standard weight used to determine the purchase price. By using a smaller than standard ephah and a heavier than standard shekel, these merchants were able to increase their profit (“sell less for a higher price”) by cheating the buyer. |
| (0.35) | (Joe 2:10) | 1 sn Witnesses of locust invasions have described the visual effect of large numbers of these creatures crawling over one another on the ground. At such times the ground is said to appear to be in motion, creating a dizzying effect on some observers. The reference in v. 10 to the darkening of the sun and moon probably has to do with the obscuring of visibility due to large numbers of locusts swarming in the sky. |
| (0.35) | (Hos 12:7) | 1 tn Heb “the merchant…loves to cheat.” The Hebrew has singular forms (noun and verb) that are used generically to refer to all Israelite merchants and traders in general. The singular noun II כְּנַעַן (kenaʿan, “a merchant; a trader”; BDB 488 s.v. II כְּנַעַן) is used in a generic sense to refer to the merchant class of Israel as a whole (e.g., Ezek 16:29; 17:4; Zeph 1:11). |
| (0.35) | (Hos 6:2) | 1 tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה). |
| (0.35) | (Hos 3:3) | 1 tn Heb “and you will not be for” or “you will not come to belong to”; cf. NIV “be intimate with.” This is an uncommon and roundabout way of referring to sexual relations and perhaps refers to moving in with another man. “Another” is supplied from context, since she is clearly to live with Hosea. If it means she should not be intimate with any man, including Hosea, that could also picture the many days without a king mentioned in the next verse. |
| (0.35) | (Hos 2:20) | 2 tn Or “know.” The term יָדַע (yadaʿ, “know, acknowledge”) is often used in covenant contexts. It can refer to the suzerain’s acknowledgment of his covenant obligations to his vassal or to the vassal’s acknowledgment of his covenant obligations to his suzerain. When used in reference to a vassal, the verb “know” is metonymical (cause for effect) for “obey.” See H. Huffmann, “The Treaty Background of Hebrew yādaʿ,” BASOR 181 (1966): 31-37. |
| (0.35) | (Eze 4:5) | 2 sn The significance of the number 390 is not clear. The best explanation is that “days” are used figuratively for years and the number refers to the years of the sinfulness of Israel during the period of the First Temple. Some understand the number to refer to the length of the division of the northern and southern kingdoms down to the fall of Jerusalem (931-586 b.c.), but this adds up to only 345 years. |
| (0.35) | (Lam 2:6) | 5 tn The verb נָאַץ (naʾats, “to spurn, show contempt”) functions as a metonymy of cause (= to spurn king and priests) for effect (= to reject them; cf. CEV). Since spurning is the cause, this may be understood as “to reject with a negative attitude.” However, retaining “spurn” in the translation keeps the term emotionally loaded. The most frequent term for נָאַץ (naʾats) in the LXX (παροξύνω, paroxunō) also conveys emotion beyond a decision to reject. |
| (0.35) | (Jer 46:4) | 1 tn Or “polish” or “clean.” The other three uses of the verb מָרַק (maraq) refer to scouring or polishing. The context refers to the final stages of battle preparations, so whether it was “polishing,” “drawing,” or “raising” spears (see tc note above), the main point seems to be to have them ready to use. Some translations say “sharpen” (NLT, NRSV), but this meaning does not fit the proposed readings and would be an earlier activity in battle preparations. |
| (0.35) | (Jer 44:19) | 2 sn According to Jer 7:18-19, it was not only with the full knowledge and approval of their husbands but also with their active participation. Most commentaries find an allusion here to the fact that a woman’s vow had to have her husband’s conscious approval to have any validity (cf. Num 30:7-16 and see the reference to the vow in v. 17). |
| (0.35) | (Jer 38:26) | 2 tn Heb “I was causing to fall [= presenting] my petition before the king not to send me back to Jonathan’s house to die there.” The phrase “dungeon of” is supplied in the translation to help the reader connect this petition with Jeremiah’s earlier place of imprisonment, where the officials had put him with every intention of letting him die there (37:15-16, 20). |
| (0.35) | (Jer 34:11) | 1 sn Most commentators are agreed that the incident referred to here occurred during the period of relief from the siege provided by the Babylonians going off to fight against the Egyptians, who were apparently coming to Zedekiah’s aid (compare vv. 21-22 with 37:5, 7). The freeing of the slaves had occurred earlier, under the crisis of the siege, while the people were more responsive to the Lord due to the threat of destruction (cf. v. 15). |
| (0.35) | (Jer 31:21) | 1 tn The words “I will say” are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel’s weeping (vv. 15-20) to a direct address to Israel that is essentially the answer to Israel’s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 121.) |
| (0.35) | (Jer 6:20) | 3 tn Heb “Your burnt offerings are not acceptable, and your sacrifices are not pleasing to me.” The shift from “their” to “your” is an example of the figure of speech (apostrophe) where the speaker turns from talking about someone to addressing him/her directly. Though common in Hebrew style, it is not common in English. The shift to the third person in the translation is an accommodation to English style. |
