Discovery Box| (0.52956082608696) | (Est 1:15) |
2 tc The location of the prepositional phrase “according to law” is somewhat unusual in the Hebrew text, but not so much so as to require emendation. Some scholars suggest deleting the phrase as an instance of dittography from the final part of the immediately preceding word in v. 14. Others suggest taking the phrase with the end of v. 14 rather than with v. 15. Both proposals, however, lack adequate justification. |
| (0.52956082608696) | (Job 3:20) |
3 tn The verb is the simple imperfect, expressing the progressive imperfect nuance. But there is no formal subject to the verb, prompting some translations to make it passive in view of the indefinite subject (so, e.g., NAB, NIV, NRSV). Such a passive could be taken as a so-called “divine passive” by which God is the implied agent. Job clearly means God here, but he stops short of naming him (see also the note on “God” earlier in this verse). |
| (0.52956082608696) | (Job 14:18) |
2 tn The word יִבּוֹל (yibbol) usually refers to a flower fading and so seems strange here. The LXX and the Syriac translate “and will fall”; most commentators accept this and repoint the preceding word to get “and will surely fall.” Duhm retains the MT and applies the image of the flower to the falling mountain. The verb is used of the earth in Isa 24:4, and so NIV, RSV, and NJPS all have the idea of “crumble away.” |
| (0.52956082608696) | (Job 20:6) |
1 tn The word שִׂיא (si’) has been connected with the verb נָשָׂא (nasa’, “to lift up”), and so interpreted here as “pride.” The form is parallel to “head” in the next part, and so here it refers to his stature, the part that rises up and is crowned. But the verse does describe the pride of such a person, with his head in the heavens. |
| (0.52956082608696) | (Pro 1:22) |
2 tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person. |
| (0.52956082608696) | (Pro 2:17) |
2 tn Heb “companion” (so NAB, NASB); NIV “partner.” The term אַלּוּף (’alluf, “companion”) is from the root אָלַף (’alaf, “to be familiar with; to cleave to”) and refers to a woman’s husband (Prov 2:17; Jer 3:4; see BDB 48 s.v. אַלּוּף 2). This noun follows the passive adjectival formation and so signifies one who is well-known. |
| (0.52956082608696) | (Pro 7:5) |
3 tn Heb “strange woman.” This can be interpreted as a “wayward wife” (so NIV) or an “unfaithful wife” (so NCV). As discussed earlier, the designations “strange woman” and “foreign woman” could refer to Israelites who stood outside the community in their lawlessness and loose morals – an adulteress or wayward woman. H. Ringgren and W. Zimmerli, however, suggest that she is also a promoter of a pagan cult, but that is not entirely convincing (Spruche/Prediger [ATD], 19). |
| (0.52956082608696) | (Pro 13:8) |
3 tn The term גְּעָרָה (gÿ’arah) may mean (1) “rebuke” (so KJV, NASB) or (2) “threat” (so NIV; cf. ASV, NRSV, NLT ). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV “the poor don’t have that problem”). |
| (0.52956082608696) | (Pro 16:22) |
4 tn Heb “the discipline of fools [is] folly.” The “discipline” (מוּסָר, musar) in this proverb is essentially a requital for sin (hence “punishment,” so NIV, NCV, NRSV); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. NLT “discipline is wasted on fools”). |
| (0.52956082608696) | (Pro 18:5) |
4 tn Heb “to turn aside” (so ASV); NASB “to thrust aside.” The second half of the verse may illustrate this reprehensible action. The Hiphil infinitive construct לְהַטּוֹת (lÿhatot) may serve either (1) as result, “showing partiality…so that the righteous are turned away,” or (2) as epexegetical infinitive, “showing partiality…by turning the righteous away.” The second is preferred in the translation. Depriving the innocent of their rights is a perversion of justice. |
| (0.52956082608696) | (Pro 20:9) |
2 tn The verb form זִכִּיתִי (zikkiti) is the Piel perfect of זָכָה (zakhah, “to be clear; to be clean; to be pure”). The verb has the idea of “be clear, justified, acquitted.” In this stem it is causative: “I have made my heart clean” (so NRSV) or “kept my heart pure” (so NIV). This would be claiming that all decisions and motives were faultless. |
| (0.52956082608696) | (Pro 20:22) |
4 tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the |
| (0.52956082608696) | (Pro 30:14) |
3 tn Heb “teeth” (so NRSV) or “jaw teeth” (so KJV, ASV, NASB) or perhaps “jawbone.” This is a different Hebrew word for “teeth” than the one in the previous line; if it refers to “jaw teeth” then a translation like “molars” would be appropriate, although this image might not fit with the metaphor (“like knives”) unless the other teeth, the incisors or front teeth, are pictured as being even longer (“like swords”). |
| (0.52956082608696) | (Isa 29:22) |
1 tn Heb “So this is what the Lord says to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord,” not to the immediately preceding “Jacob.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view. |
| (0.52956082608696) | (Jer 4:16) |
3 tc Or “Here they come!” Heb “Look!” or “Behold!” Or “Announce to the surrounding nations, indeed [or yes] proclaim to Jerusalem, ‘Besiegers…’” The text is very elliptical here. Some of the modern English versions appear to be emending the text from הִנֵּה (hinneh, “behold”) to either הֵנָּה (hennah, “these things”; so NEB), or הַזֶּה (hazzeh, “this”; so NIV). The solution proposed here is as old as the LXX which reads, “Behold, they have come.” |
| (0.52956082608696) | (Jer 32:31) |
3 tn Heb “For this city has been to me for a source of my anger and my wrath from the day they built it until this day so as remove it.” The preposition ְל (lamed) with the infinitive (Heb “so as to remove it”; לַהֲסִירָהּ, lahasirah) expresses degree (cf. R. J. Williams, Hebrew Syntax, 37, §199, and compare usage in 2 Sam 13:2). |
| (0.52956082608696) | (Hos 2:2) |
4 tn The dependent volitive sequence of imperative followed by vav + jussive (רִיבוּ, rivu followed by וְתָסֵר, vétaser) creates a purpose clause: “so that she might turn away from” (= “put an end to”); cf. NRSV “that she put away”; KJV “let her therefore put away.” Many English translations begin a new sentence here, presumably to improve the English style (so NAB, NIV, TEV, NLT), but this obscures the connection with the preceding clause. |
| (0.52956082608696) | (Hos 4:4) |
2 tn The singular noun כֹּהֵן (cohen, “priest”) may be understood as a singular of number (so KJV, NASB, NRSV), referring to a singular individual (perhaps the high priest); however, it is more likely that it functions as a collective singular, referring to the priesthood as a whole (e.g., 4:7-10, so NAB, NCV, TEV, NLT, CEV). Collective singular forms alternate with plural forms throughout the oracle against the priests in 4:4-10. |
| (0.52956082608696) | (Hos 13:12) |
1 tn The noun עָוֹן (’avon) has a three-fold range of meanings: (1) “iniquity,” so KJV, NASB, NRSV; (2) “guilt,” so NAB, NIV; and (3) “punishment” (BDB 730 s.v. עָוֹן). The oracle of 13:12-13 announces that Israel’s punishment, though momentarily withheld, will suddenly come upon her like labor pains that will kill her. |
| (0.52956082608696) | (Hag 1:8) |
3 tn The Hebrew verb אֶכָּבְדָ (’ekkavda) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה, ’ertseh, “I will be pleased,” may also be taken as cohortative) indicate purpose/result (cf. NIV, NRSV “so that”; CEV “so”) following the imperatives of v. 8a (“go up,” “bring back,” “build”). |
