Discovery Box| (0.57169415909091) | (Rev 18:1) |
1 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49). |
| (0.5692975) | (Joh 14:11) |
1 tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader. |
| (0.54038863636364) | (Jdg 10:15) |
2 sn You do to us as you see fit, but deliver us today. The request seems contradictory, but it can be explained in one of two ways. They may be asking for relief from their enemies and direct discipline from God’s hand. Or they may mean, “In the future you can do whatever you like to us, but give us relief from what we’re suffering right now.” |
| (0.54038863636364) | (Job 31:11) |
3 tc Some have deleted this verse as being short and irrelevant, not to mention problematic. But the difficulties are not insurmountable, and there is no reason to delete it. There is a Kethib-Qere reading in each half verse; in the first the Kethib is masculine for the subject but the Qere is feminine going with “shameless deed.” In the second colon the Kethib is the feminine agreeing with the preceding noun, but the Qere is masculine agreeing with “iniquity.” |
| (0.54038863636364) | (Pro 8:13) |
1 sn The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it. |
| (0.54038863636364) | (Pro 15:26) |
5 tc The MT simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.” |
| (0.54038863636364) | (Pro 31:15) |
3 sn The word חֹק (khoq) probably means “allotted portion of food” as before, but some suggest it means the task that is allotted to the servants, meaning that the wise woman gets up early enough to give out the work assignments (Tg. Prov 31:15, RSV, NRSV, TEV, NLT). That is possible, but seems an unnecessary direction for the line to take. Others, however, simply wish to delete this last colon, leaving two cola and not three, but that is unwarranted. |
| (0.54038863636364) | (Lam 5:7) |
3 tc The Kethib is written אֲנַחְנוּ (’anakhnu, “we”) but the Qere reads וַאֲנַחְנוּ (va’anakhnu, “but we”). The Qere is supported by many medieval Hebrew |
| (0.53831311363636) | (Gen 1:11) |
3 tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses. |
| (0.53831311363636) | (Gen 2:4) |
4 tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same. |
| (0.53831311363636) | (Gen 3:6) |
2 tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied. |
| (0.53831311363636) | (Gen 3:6) |
5 tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons. |
| (0.53831311363636) | (Gen 3:12) |
2 tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons. |
| (0.53831311363636) | (Gen 4:4) |
1 tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s. |
| (0.53831311363636) | (Gen 4:15) |
4 sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation. |
| (0.53831311363636) | (Gen 5:7) |
2 tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons. |
| (0.53831311363636) | (Gen 10:8) |
1 tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing. |
| (0.53831311363636) | (Gen 10:15) |
3 tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3. |
| (0.53831311363636) | (Gen 11:15) |
1 tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons. |
| (0.53831311363636) | (Gen 12:7) |
1 tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context. |
