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Discovery Box| (0.43) | (Mat 26:28) | 1 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.” |
| (0.43) | (Mat 11:9) | 1 sn How John the Baptist is more than a prophet is explained in the following verse: John is the forerunner of the Messiah, who goes before him and prepares his way. |
| (0.43) | (Mat 4:4) | 3 tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future). |
| (0.43) | (Mal 1:6) | 1 tn The verb “respects” is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see “honors” in the preceding line). |
| (0.43) | (Zec 5:9) | 1 sn Here two women appear as the agents of the Lord because the whole scene is feminine in nature. The Hebrew word for “wickedness” in v. 8 (רִשְׁעָה, rishʿah) is grammatically feminine, so feminine imagery is appropriate throughout. |
| (0.43) | (Hab 1:11) | 2 tn Heb “and guilty is the one whose strength is his god.” This assumes that אָשֵׁם (ʾashem) is a predicate adjective meaning “guilty” and that it relates to what follows. |
| (0.43) | (Oba 1:13) | 5 tc In the MT the verb is feminine plural, but the antecedent is unclear. The Hebrew phrase תִּשְׁלַחְנָה (tishlakhnah) here should probably be emended to read תִּשְׁלַח יָד (tishlakh yad), although yad (“hand”) is not absolutely essential to this idiom. |
| (0.43) | (Amo 7:13) | 2 tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243. |
| (0.43) | (Hos 11:12) | 2 tn The phrase “has surrounded me” is not repeated in the Hebrew text here but is implied by the parallelism in the preceding line. It is supplied in the translation for stylistic reasons, smoothness, and readability. |
| (0.43) | (Dan 10:6) | 1 tn The Hebrew word translated “yellow jasper” is תַּרשִׁישׁ (tarshish); it appears to be a semiprecious stone, but its exact identity is somewhat uncertain. It may be the yellow jasper, although this is conjectural (cf. NAB, NIV “chrysolite”; NASB, NRSV “beryl”). |
| (0.43) | (Dan 10:5) | 3 sn The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so. |
| (0.43) | (Eze 47:13) | 3 tc The grammar is awkward, though the presence of these words is supported by the versions. L. C. Allen (Ezekiel [WBC], 2:274) suggests that it is an explanatory gloss. |
| (0.43) | (Eze 43:17) | 1 tn Heb “fourteen”; the word “cubits” is not in the Hebrew text but is understood from the context; the phrase occurs again later in this verse. Fourteen cubits is about 7.35 meters. |
| (0.43) | (Lam 2:17) | 3 tn Heb “commanded” or “decreed.” If a reference to prophetic oracles is understood, then “decreed” is preferable. If understood as a reference to the warnings in the covenant, then “threatened” is a preferable rendering. |
| (0.43) | (Lam 1:9) | 10 tn Heb “an enemy.” While it is understood that the enemy is Jerusalem’s, not using the pronoun in Hebrew leaves room to imply to God that the enemy is not only Jerusalem’s but also God’s. |
| (0.43) | (Jer 51:25) | 2 tn The word “Babylon” is not in the text but is universally understood as the referent. It is supplied in the translation here to clarify the referent for the sake of the average reader. |
| (0.43) | (Jer 50:20) | 3 tn Heb “Oracle of the Lord.” In this case it is necessary to place this in the first person because this is already in a quote whose speaker is identified as the Lord (v. 18). |
| (0.43) | (Jer 46:28) | 1 tn Heb “Oracle of the Lord.” Again the first person is adopted because the Lord is speaking, and the indirect quotation is used to avoid an embedded quotation with quotation marks on either side. |
| (0.43) | (Jer 46:23) | 1 tn Heb “Oracle of the Lord.” Again the first person is adopted because the Lord is speaking, and the indirect quotation is used to avoid an embedded quotation with quotation marks on either side. |
| (0.43) | (Jer 46:17) | 1 tn Heb “is a noise.” Based on the context, “just a big” is an addition in the translation to suggest the idea of sarcasm. The reference is probably to Pharaoh's boast in v. 8. |
