Discovery Box| (0.15) | (Mat 12:15) | 2 tc א B lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ochloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ochloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were likely due to homoioteleuton. NA28 puts ὄχλοι in brackets, indicating the difficulty in choosing on reading over the other. |
| (0.15) | (Mat 9:20) | 3 sn The edge of his cloak could simply refer to the edge or hem, but the same term kraspedon is used in Matt 23:5 to refer to the tassels on the four corners of a Jewish man’s garment, and it probably means the same here (J. Nolland, The Gospel of Matthew [NIGTC], 396). The tassel on the corner of the garment symbolized obedience to the law (cf. Num 15:37-41; Deut 22:12). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity. |
| (0.15) | (Mat 9:18) | 1 tn Matthew’s account does not qualify this individual as “a leader of the synagogue” as do the parallel accounts in Mark 5:22 and Luke 8:41, both of which also give the individual’s name as Jairus. The traditional translation of the Greek term ἄρχων (archōn) as “ruler” could in this unqualified context in Matthew suggest a political or other form of ruler, so here the translation “leader” is preferred (see BDAG 140 s.v. ἄρχων 2.a). |
| (0.15) | (Mat 7:14) | 2 sn Here the destination is specified as life. In several places Matthew uses “life” or “eternal life” in proximity with “the kingdom of heaven,” suggesting a close relationship between the two concepts (compare Matt 25:34 with v. 46; Matt 19:16, 17, 29 with vv. 23, 24). Matthew consistently portrays “eternal life” as something a person enters in the world to come, whereas the Gospel of John sees “eternal life” as beginning in the present and continuing into the future (cf. John 5:24). |
| (0.15) | (Mat 7:12) | 3 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form. It is stated negatively in Tobit 4:15, and can also be found in the Talmud in a story about the great rabbi Hillel, who is said to have told a Gentile who asked to be taught the Torah, “What is hateful to you, do not do to your neighbor; that is the whole Torah, while the rest is the commentary thereof; go and learn it” (b. Shabbat 31a). |
| (0.15) | (Mat 6:23) | 1 sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at. Ancient understanding of vision involved light coming into the body from outside, and “light” thus easily becomes a metaphor for teaching. As a “diseased” eye would hinder the passage of light, so in the metaphor Jesus’ teaching would be blocked from being internalized in the hearer. |
| (0.15) | (Mat 4:10) | 1 tc The majority of witnesses (C2 D L Z Γ 33 1241 1424 M) have “behind me” (ὀπίσω μου; opisō mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*vid K P W Δ 0233 ƒ1, 13 565 579* 700). Thus, both externally and internally, the shorter reading is strongly preferred. |
| (0.15) | (Mat 4:21) | 1 tn Or “in their boat.” The phrase ἐν τῷ πλοίῳ (en tō ploiō) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark (unlike Matthew) assumes a certain preunderstanding on the part of his readers about the first four disciples and hence in Mark the translation “their boat” is justified (Mark 1:19; cf. also Mark 1:20 in which the “hired men” indicates that Zebedee’s family owned the boats) |
| (0.15) | (Mat 3:14) | 1 tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (P96 א1 C Ds L W Γ Δ 0233 0250 ƒ1, 13 33 565 579 700 1241 1424 M lat[t] sy mae bo), it looks to be a motivated and predictable reading. Nevertheless, in light of the strong external support for “John,” it is only slightly more likely that the autographic wording of this verse lacked his name. |
| (0.15) | (Mal 3:1) | 1 tn In Hebrew the phrase “my messenger” is מַלְאָכִי (malʾakhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17). |
| (0.15) | (Mal 2:3) | 1 tc The phrase “discipline your children” is disputed. The LXX and Vulgate suppose זְרוֹעַ (zeroaʿ, “arm”) for the MT זֶרַע (zeraʿ, “seed”; hence, “children”). Then, for the MT גֹעֵר (goʿer, “rebuking”) the same versions suggest גָּרַע (garaʿ, “take away”). The resulting translation is “I am about to take away your arm” (cf. NAB “deprive you of the shoulder”). However, this reading is unlikely. It is common for a curse (v. 2) to fall on offspring (see, e.g., Deut 28:18, 32, 41, 53, 55, 57), but a curse never takes the form of a broken or amputated arm. It is preferable to retain the reading of the MT here. |
| (0.15) | (Zec 13:8) | 2 sn The fractions mentioned here call to mind the affliction of God’s people described by Ezekiel, though Ezekiel referred to his own times whereas Zechariah is looking forward to a future eschatological age. Ezekiel spoke of cutting his hair at God’s command (Ezek 5:1-4) and then of burning a third of it, striking a third with a sword, and scattering the rest. From this last third a few hairs would survive to become the nucleus of a new Israel. It is this “third” Zechariah speaks of (v. 9), the remnant who will be purified and reclaimed as God’s covenant people. |
| (0.15) | (Zec 14:10) | 1 tn The text reads יִסּוֹב (yissov) from the root סָבַב (savav). Usually this verb means “to turn, to go around,” which does not seem to make sense in this context. Based on Ugaritic use of the term with the preposition כ (kaf), it is suggested that here it means to change into (HALOT 739 s.v.). But the term may also mean “to surround” perhaps referring to the land around Jerusalem. Either way the picture is of an exalted Jerusalem high above the rest of the country, as the hill country is already high above the rift valley. |
| (0.15) | (Zec 14:6) | 1 tn Heb “the splendid will congeal.” This difficult phrase (MT יְקָרוֹת יְקִפָּאוֹן, yeqarot yeqippaʾon) is not clarified by the LXX which presupposes וְקָרוּת וְקִפָּאוֹן (veqarut veqippaʾon, “and cold and ice,” a reading followed by NAB, NIV, NCV, NRSV, TEV). Besides the fact that cold and ice do not necessarily follow the absence of light, the idea here is that day will be night and night day. The heavenly sources of light “freeze up” as it were, and refuse to shine. |
| (0.15) | (Zec 9:1) | 4 tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָרֵי אָרָם (ʿare ʾaram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (ʿen ʾadam, “eye of man”) or אֲדָמָה (ʾadamah, “ground”) for אָדָם (ʾadam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. NIV, NLT). |
| (0.15) | (Zec 1:15) | 1 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (shaʾanan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn’t already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.” |
| (0.15) | (Hag 2:23) | 3 sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24-30), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17-19; Matt 1:12); God once pronounced that none of Jehoiachin’s immediate descendants would rule (Jer 22:24-30), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne. |
| (0.15) | (Hag 2:5) | 2 tc The MT of v. 5 reads “with the word which I cut with you when you went out from Egypt and my Spirit [which] stands in your midst, do not fear.” BHS proposes emending “with the word” to זֹאת הַבְּרִית (zoʾt habberit, “this is the covenant”) at the beginning of the verse. The proposed emendation makes excellent sense and is expected with the verb כָּרַת (karat, “cut” or “make” a covenant), but it has no textual support. Most English versions (including the present translation) therefore follow the MT here. |
| (0.15) | (Zep 2:6) | 2 tn The Hebrew phrase here is נְוֹת כְּרֹת (nevot kerot). The first word is probably a plural form of נָוָה (navah, “pasture”). The meaning of the second word is unclear. It may be a synonym of the preceding word (cf. NRSV “pastures, meadows for shepherds”); there is a word כַּר (kar, “pasture”) in biblical Hebrew, but elsewhere it forms its plural with a masculine ending. Some have suggested the meaning “wells” or “caves” used as shelters (cf. NEB “shepherds’ huts”); in this case, one might translate, “The seacoast will be used for pasturelands; for shepherds’ wells/caves.” |
| (0.15) | (Hab 3:9) | 2 tn Heb “sworn in are the arrow-shafts with a word.” The passive participle of שָׁבַע (shava’), “swear an oath,” also occurs in Ezek 21:23 ET (21:28 HT) referencing those who have sworn allegiance. Here the Lord’s arrows are personified and viewed as having received a commission which they have vowed to uphold. In Jer 47:6-7 the Lord’s sword is given such a charge. In the Ugaritic myths Baal’s weapons are formally assigned the task of killing the sea god Yam. |
