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Discovery Box| (0.34) | (Jon 2:6) | 3 tn Some English versions (e.g., NEB, NRSV) connect the “bottoms of the mountains” with the preceding phrase: “weeds were wrapped around my head at the bottoms of the mountains.” They then connect “I went down” with “the earth.” The latter connection is difficult to accept. It would be more normal in Hebrew to express “I went down to the earth” with a directive ending (אַרְצָה, ʾartsah), with a Hebrew preposition before “earth,” or without the definite article. The Masoretic accents, in addition, connect “ends of the mountains” with the verb “I went down” and call for a break between the verb and “earth.” |
| (0.34) | (Hos 6:11) | 2 tc In the verse divisions of the MT (Leningrad Codex and Aleppo Codex), this is the last line of 6:11. However, the BHK and BHS editors suggest that it belongs with the beginning of 7:1. The ancient versions (Greek, Syriac, Latin) all reflect textual traditions that connect it with 6:11. The English versions are divided: some connect it with 6:11 (KJV, NASB, NLT), while others connect it with 7:1 (RSV, NAB, NIV, NRSV, NJPS). The parallelism between this line and 7:1a favors connecting it with 7:1. |
| (0.34) | (2Ch 30:21) | 1 tn Heb “and they were praising the Lord day by day, the Levites and the priests with instruments of strength to the Lord.” The phrase בִּכְלֵי־עֹז (bikhle ʿoz, “with instruments of strength”) might refer to loud sounding musical instruments (NASB “with loud instruments”; NEB “with unrestrained fervour”). The present translation assumes an emendation to בְּכָל־עֹז (bekhol ʿoz, “with all strength”); see 1 Chr 13:8, as well as HALOT 805 s.v. I עֹז and BDB 739 s.v. עֹז). |
| (0.34) | (Num 15:30) | 2 tn The sin is described literally as acting “with a high hand”—בְּיָד רָמָה (beyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3. |
| (0.33) | (Act 1:4) | 1 tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizō): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomenos), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here. |
| (0.31) | (1Co 5:4) | 2 tn Verses 4b-5a are capable of various punctuations: (1) “and I am with you in spirit, through the power of our Lord Jesus turn this man over to Satan”; (2) “and I am with you in spirit with the power of our Lord Jesus, turn this man over to Satan”; (3) “and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan” (as adopted in the text). The first option suggests the Lord’s power is needed when the church is to hand the man over to Satan; the second option suggests that the Lord’s power is present when Paul is gathered with the Corinthians in spirit; the third option leaves the relation of the Lord’s power to the surrounding phrases vague, perhaps implying that both are in view. |
| (0.31) | (Joh 11:2) | 2 sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity. |
| (0.31) | (Hos 11:12) | 3 tn The verb רוּד (rud, “to roam about freely”) is used in a concrete sense to refer to someone wandering restlessly and roaming back and forth (BDB 923 s.v. רוּד; Judg 11:37). Here, it is used figuratively, possibly with positive connotations, as indicated by the preposition עִם (ʿim, “with”), to indicate accompaniment: “but Judah still goes about with God” (HALOT 1194 s.v. רוד). Some English versions render it positively: “Judah still walks with God” (RSV, NRSV), “but Judah stands firm with God” (NJPS), and “but Judah yet ruleth with God” (KJV, ASV). Other English versions adopt the negative connotation “to wander restlessly” and nuance עִם in an adversative sense (“against”): “Judah is still rebellious against God” (NAB), “Judah is restive under God” (REB), “Judah is unruly against God” (NIV), and “the people of Judah are still rebelling against me” (TEV). |
| (0.31) | (Pro 30:15) | 2 sn As one might expect, there have been various attempts to identify the “two daughters.” In the Rabbinic literature some identified Alukah (the “leech”) with Sheol, and the two daughters with paradise and hell, one claiming the righteous and the other the unrighteous; others identified Alukah with Gehenna, and the two daughters with heresy and government, neither of which is ever satisfied (Midrash Tehillim quoted by Rashi, a Jewish scholar who lived a.d. 1040-1105, and in the Talmud, b. Avodah Zarah 17a). J. J. Glueck suggests that what is in view is erotic passion (and not a leech) with its two maidens of burning desire crying for more (“Proverbs 30:15a, ” VT 14 [1964]: 367-70). F. S. North rightly criticizes this view as gratuitous; he argues for the view of a leech with two suckers (“The Four Insatiables,” VT 15 [1965]: 281-82). |
| (0.31) | (Gen 4:1) | 5 tn Heb “with the Lord.” The particle אֶת (ʾet) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת as the accusative/object sign and translate, “I have acquired a man—the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”). |
| (0.30) | (Act 20:28) | 6 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408. |
| (0.30) | (Joh 12:21) | 1 sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about. |
| (0.30) | (Joh 12:16) | 4 sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21). |
| (0.30) | (Luk 14:32) | 3 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration. |
| (0.30) | (Mal 4:1) | 1 sn Beginning with 4:1, the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. 3. |
| (0.30) | (Nah 1:15) | 1 sn Beginning with 1:15, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:15 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:13 ET = 2:14 HT. Beginning with 3:1, the verse numbers in the English Bible and the Hebrew Bible are again the same. |
| (0.30) | (Hos 2:2) | 3 sn The reason that Hosea (representing the Lord) calls upon his children (representing the children of Israel) to plead with Gomer (representing the nation as a whole), rather than pleading directly with her himself, is because Hosea (the Lord) has turned his back on his unfaithful wife (Israel). He no longer has a relationship with her (“for she is not my wife, and I am not her husband”) because she abandoned him for her lovers. |
| (0.30) | (Hos 1:10) | 1 sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same. |
| (0.30) | (Eze 20:45) | 1 sn Beginning with 20:45, the verse numbers through 21:32 in the English Bible differ by five from the verse numbers in the Hebrew text (BHS), with 20:45 ET = 21:1 HT, 20:46 ET = 21:2 HT, 21:1 ET = 21:6 HT etc., through 21:32 ET = 21:37 HT. Beginning with 22:1 the verse numbers in the English Bible and the Hebrew Bible are again the same. |
| (0.30) | (Jer 50:29) | 2 tn Heb “for she has acted insolently against the Lord.” Once again there is the problem of the Lord speaking about himself in the third person (or the prophet dropping his identification with the Lord). As in several other places, the present translation, along with several other modern English versions (TEV, CEV, NIrV), has substituted the first person to maintain consistency with the context. |
