Discovery Box| (0.45962339130435) | (Zec 2:8) |
3 tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the |
| (0.45962339130435) | (Zec 2:11) |
2 tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the |
| (0.45962339130435) | (Zec 3:7) |
1 tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the |
| (0.45962339130435) | (Zec 4:10) |
1 tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes. |
| (0.45962339130435) | (Zec 7:13) |
1 tn Heb “he.” Since the third person pronoun refers to the |
| (0.45962339130435) | (Zec 10:11) |
1 tn Heb “he,” in which case the referent is the |
| (0.45962339130435) | (Zec 14:9) |
1 sn The expression the |
| (0.45962339130435) | (Mal 2:12) |
2 tn Heb “every man who does this, him who is awake and him who answers.” The idea seems to be a merism expressing totality, that is, everybody from the awakener to the awakened, thus “every last person who does this” (NLT similar); NIV “whoever he may be.” |
| (0.45962339130435) | (Mal 3:17) |
1 sn The Hebrew word סְגֻלָּה (sÿgullah, “special property”) is a technical term referring to all the recipients of God’s redemptive grace, especially Israel (Exod 19:5; Deut 7:6; 14:2; 26:18). The |
| (0.45962339130435) | (Mat 2:23) |
3 tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT. |
| (0.45962339130435) | (Mat 3:11) |
1 sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet. |
| (0.45962339130435) | (Mat 5:1) |
2 sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law. |
| (0.45962339130435) | (Mat 7:29) |
1 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding. |
| (0.45962339130435) | (Mat 12:4) |
1 tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì70 C D L W Θ Ë1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular). |
| (0.45962339130435) | (Mat 13:12) |
1 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever. |
| (0.45962339130435) | (Mat 13:23) |
1 tn The Greek is difficult to translate because it switches from a generic “he” to three people within this generic class (thus, something like: “Who indeed bears fruit and yields, in one instance a hundred times, in another, sixty times, in another, thirty times”). |
| (0.45962339130435) | (Mat 22:21) |
3 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap. |
| (0.45962339130435) | (Mat 22:32) |
2 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised. |
| (0.45962339130435) | (Mat 26:20) |
2 tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. |
| (0.45962339130435) | (Mat 27:22) |
2 tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.” |
