Discovery Box| (0.43) | (Rev 3:18) | 4 sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread). |
| (0.43) | (Act 23:35) | 1 tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter—‘to hear a case, to provide a legal hearing, to hear a case in court.’” |
| (0.43) | (Jer 50:29) | 3 sn The Holy One of Israel is a common title for the Lord in the book of Isaiah. It is applied to the Lord only here and in 51:5 in the book of Jeremiah. It is a figure where an attribute of a person is put as a title of a person (compare “your majesty” for a king). It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them. |
| (0.43) | (Isa 30:1) | 4 tn Heb “and pouring out a libation, but not [from] my spirit.” This translation assumes that the verb נָסַךְ (nasakh) means “pour out,” and that the cognate noun מַסֵּכָה (massekhah) means “libation.” In this case “pouring out a libation” alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb נָסַךְ as a homonym meaning “weave,” and the cognate noun מַסֵּכָה as a homonym meaning “covering.” In this case forming an alliance is likened to weaving a garment. |
| (0.43) | (Sos 8:6) | 4 tn Alternately, “wrist.” In Palestine cylinder seals were often hung on a bracelet worn around one’s wrist. The cylinder seal was mounted on a pin hanging from a bracelet. The cylinder seal in view in Song 8:6 could be a stamp seal hung from a bracelet of a type known from excavations in Israel. See W. W. Hallo, “‘As the Seal Upon Thy Heart’: Glyptic Roles in the Biblical World,” BRev 2 (1985): 26. |
| (0.43) | (Pro 28:21) | 3 tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law. |
| (0.43) | (Pro 24:3) | 2 sn The twentieth saying, vv. 3-4, concerns the use of wisdom for domestic enterprises. In Prov 9:1 wisdom was personified as a woman who builds a house, but here the emphasis is primarily on the building—it is a sign of security and prosperity (C. H. Toy, Proverbs [ICC], 442). One could still make a secondary application from this line for a household or “family” (cf. NCV, which sees this as a reference to the family). |
| (0.43) | (Pro 21:12) | 1 tn In the book of Proverbs, the Hebrew term צַּדִּיק (tsaddiq) normally refers to a human being, and that is a possible translation here (cf. KJV, ASV, NAB), although it would have to refer to a righteous person who was a judge or a ruler with the right to destroy the wicked. Many commentators and English versions simply interpret this as a reference to God (cf. NIV, NRSV, TEV, NLT). |
| (0.43) | (Pro 8:35) | 1 tc The Kethib reads the verb as a plural participle: “the one who finds me are finders of life.” The LXX reads a plural subject: “those who find me.” But the Hebrew Qere reads a singular perfect verb. The next verb is a preterite, which commonly follows the perfect but very rarely a participle. The perfect form of a dynamic verb should be translated as past or perfective. |
| (0.43) | (2Ch 33:6) | 2 tn Heb “and he set up a ritual pit, along with a conjurer.” Hebrew אוֹב (ʾov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַּעֲלַת אוֹב (baʿalat ʾov, “owner of a ritual pit”). See H. Hoffner, “Second Millennium Antecedents to the Hebrew ʾÔḆ,” JBL 86 (1967): 385-401. |
| (0.43) | (2Ki 8:13) | 1 tn Heb “Indeed, what is your servant, a dog, that he could do this great thing?” With his reference to a dog, Hazael is not denying that he is a “dog” and protesting that he would never commit such a dastardly “dog-like” deed. Rather, as Elisha’s response indicates, Hazael is suggesting that he, like a dog, is too insignificant to ever be in a position to lead such conquests. |
| (0.43) | (Num 2:3) | 1 tn The sentence begins with a vav (ו) on a word that is not a finite verb, indicating a new section begins here. The verbal form is a participle with the article used substantivally, with the meaning “and/now those camping.” Many English versions employ a finite verb; cf. KJV “on the east side…shall they of the standard of the camp of Judah pitch.” |
| (0.43) | (Rev 21:16) | 5 tn Or “2,200 kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m). |
| (0.43) | (Rev 14:20) | 4 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km. |
| (0.43) | (Rev 12:12) | 1 tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective). |
| (0.43) | (Rev 4:9) | 1 tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. |
| (0.43) | (Rev 4:1) | 5 tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause. |
| (0.43) | (Rev 1:16) | 2 tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation. |
| (0.43) | (1Jo 4:7) | 2 tn As in 2:23 and 3:4, the author uses πᾶς (pas) with the present articular participle as a generalization to describe a category of people. |
| (0.43) | (1Jo 2:27) | 5 tn Grk “and is not a lie, and just as.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
