Discovery Box2 Chronicles 25:11-12
Context25:11 Amaziah boldly led his army to the Valley of Salt, 1 where he defeated 2 10,000 Edomites. 3 25:12 The men 4 of Judah captured 10,000 men alive. They took them to the top of a cliff and threw them over. 5 All the captives 6 fell to their death. 7
Psalms 115:4-8
Context115:4 Their 8 idols are made of silver and gold –
they are man-made. 9
115:5 They have mouths, but cannot speak,
eyes, but cannot see,
115:6 ears, but cannot hear,
noses, but cannot smell,
115:7 hands, but cannot touch,
feet, but cannot walk.
They cannot even clear their throats. 10
115:8 Those who make them will end up 11 like them,
as will everyone who trusts in them.
Isaiah 44:9-10
Context44:9 All who form idols are nothing;
the things in which they delight are worthless.
Their witnesses cannot see;
they recognize nothing, so they are put to shame.
44:10 Who forms a god and casts an idol
that will prove worthless? 12
Isaiah 46:1-2
ContextNebo 14 bends low.
Their images weigh down animals and beasts. 15
Your heavy images are burdensome to tired animals. 16
46:2 Together they bend low and kneel down;
they are unable to rescue the images; 17
they themselves 18 head off into captivity. 19
Jeremiah 10:7
Context10:7 Everyone should revere you, O King of all nations, 20
because you deserve to be revered. 21
For there is no one like you
among any of the wise people of the nations nor among any of their kings. 22
Jeremiah 10:1
Context10:1 You people of Israel, 23 listen to what the Lord has to say to you.
Colossians 1:4
Context1:4 since 24 we heard about your faith in Christ Jesus and the love that you have for all the saints.
Colossians 1:20
Context1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, 25 whether things on earth or things in heaven.
[25:11] 1 tn Heb “and Amaziah strengthened himself and led his people and went to the Valley of Salt.”
[25:11] 2 tn Or “struck down.”
[25:11] 3 tn Heb “sons of Seir.”
[25:12] 5 tn Heb “and threw them from the top of the cliff.”
[25:12] 6 tn Heb “all of them.”
[25:12] 7 tn Heb “smashed in pieces.”
[115:4] 8 tn The referent of the pronominal suffix is “the nations” (v. 2).
[115:4] 9 tn Heb “the work of the hands of man.”
[115:7] 10 tn Heb “they cannot mutter in their throats.” Verse 5a refers to speaking, v. 7c to inarticulate sounds made in the throat (see M. Dahood, Psalms [AB], 3:140-41).
[115:8] 11 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”
[44:10] 12 tn The rhetorical question is sarcastic. The sense is, “Who is foolish enough…?”
[46:1] 13 sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל.
[46:1] 14 sn Nebo is a variation of the name of the Babylonian god Nabu.
[46:1] 15 tn Heb “their images belong to animals and beasts”; NIV “their idols are borne by beasts of burden”; NLT “are being hauled away.”
[46:1] 16 tn Heb “your loads are carried [as] a burden by a weary [animal].”
[46:2] 17 tn Heb “[the] burden,” i.e., their images, the heavy burden carried by the animals.
[46:2] 18 tn נַפְשָׁם (nafsham, “their souls/lives”) is equivalent here to a third masculine plural suffix, but the third feminine singular verb הָלָכָה (halakhah, “they go”) agrees with the feminine noun נֶפֶשׁ (nefesh, “soul, life”).
[46:2] 19 sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile.
[10:7] 20 tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.
[10:7] 21 tn Heb “For it is fitting to you.”
[10:7] 22 tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.
[10:1] 23 tn Heb “house of Israel.”
[1:4] 24 tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).
[1:20] 25 tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì46 א A C D1 Ψ 048vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.
