Discovery Box| (0.42525221153846) | (Ezr 6:4) |
2 tc The translation follows the LXX reading חַד (khad, “one”) rather than the MT חֲדַת (khadat, “new”). If the MT reading “new” is understood to mean freshly cut timber that has not yet been seasoned it would seem to be an odd choice for construction material. |
| (0.42525221153846) | (Ezr 6:20) |
1 tn Heb “as one.” The expression is best understood as referring to the unity shown by the religious leaders in preparing themselves for the observance of Passover. On the meaning of the Hebrew phrase see DCH 1:182 s.v. אֶחָד 3b. See also HALOT 30 s.v. אֶחָד 5. |
| (0.42525221153846) | (Ezr 10:44) |
1 tc The final statement in v. one%27s&tab=notes" ver="">44 is difficult in terms of both its syntax and its meaning. The present translation attempts to make sense of the MT. But the passage may have undergone corruption in the transmission process. One proposal is that the text should be emended to read “and they sent these wives and children away” (cf. NAB, NRSV, TEV, CEV). |
| (0.42525221153846) | (Neh 2:1) |
4 tn This expression is either to be inferred from the context, or perhaps one should read לְפָנָיו (lÿfanayv, “before him”; cf. the MT) in addition to לְפָנִים (lÿfanim, “formerly”). See preceding note on the word “previously.” |
| (0.42525221153846) | (Neh 2:8) |
2 tc One medieval Hebrew |
| (0.42525221153846) | (Neh 7:69) |
1 tc Most Hebrew |
| (0.42525221153846) | (Neh 13:13) |
1 tc Probably one should read with the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate וָאֲצַוֶּה (va’atsavveh, “and I commanded”) rather than the rare denominative verb וָאוֹצְרָה (va’otsÿrah, “and I appointed over the storeroom”) of the MT. |
| (0.42525221153846) | (Neh 13:29) |
1 tc One medieval Hebrew |
| (0.42525221153846) | (Est 2:5) |
1 sn Mordecai is a pagan name that reflects the name of the Babylonian deity Marduk. Probably many Jews of the period had two names, one for secular use and the other for use especially within the Jewish community. Mordecai’s Jewish name is not recorded in the biblical text. |
| (0.42525221153846) | (Est 2:7) |
5 tn Heb “had taken her to him.” The Hebrew verb לָקַח (laqakh, “to take”) describes Mordecai adopting Esther and treating her like his own daughter: “to take as one’s own property” as a daughter (HALOT 534 s.v. I לקח 6). |
| (0.42525221153846) | (Job 1:8) |
3 tn The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job’s present character, and so the participle form is translated here asa gnomic or characteristic present (“turns”). It modifies “man” as one who is turning from evil. |
| (0.42525221153846) | (Job 1:10) |
3 sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT). |
| (0.42525221153846) | (Job 4:4) |
3 tn The expression is often translated as “feeble knees,” but it literally says “the bowing [or “tottering”] knees.” The figure is one who may be under a heavy load whose knees begin to shake and buckle (see also Heb 12:12). |
| (0.42525221153846) | (Job 4:10) |
4 tn The verb belongs to the subject “teeth” in this last colon; but it is used by zeugma (a figure of speech in which one word is made to refer to two or more other words, but has to be understood differently in the different contexts) of the three subjects (see H. H. Rowley, Job [NCBC], 46-47). |
| (0.42525221153846) | (Job 5:1) |
1 sn The imperative is here a challenge for Job. If he makes his appeal against God, who is there who will listen? The rhetorical questions are intended to indicate that no one will respond, not even the angels. Job would do better to realize that he is guilty and his only hope is in God. |
| (0.42525221153846) | (Job 5:11) |
3 tn The meaning of the word is “to be dark, dirty”; therefore, it refers to the ash-sprinkled head of the mourner (H. H. Rowley, Job [NCBC], 54). The custom was to darken one’s face in sorrow (see Job 2:12; Ps 35:14; 38:7). |
| (0.42525221153846) | (Job 6:15) |
4 tn Heb “and as a stream bed of brooks/torrents.” The word אָפִיק (’afiq) is the river bed or stream bed where the water flows. What is more disconcerting than finding a well-known torrent whose bed is dry when one expects it to be gushing with water (E. Dhorme, Job, 86)? |
| (0.42525221153846) | (Job 7:14) |
2 tn The Piel of בָּעַת (ba’at, “terrify”) is one of the characteristic words in the book of Job; it occurs in one%27s&tab=notes" ver="">3:5; 9:34; 13:11, 21; 15:24; 18:11; and 33:7. |
| (0.42525221153846) | (Job 7:19) |
2 tn The verb שָׁעָה (sha’ah, “to look”) with the preposition מִן (min) means “to look away from; to avert one’s gaze.” Job wonders if God would not look away from him even briefly, for the constant vigilance is killing him. |
| (0.42525221153846) | (Job 9:3) |
2 tn The verb רִיב (riv) is a common one; it has the idea of “contention; dispute; legal dispute or controversy; go to law.” With the preposition אִם (’im) the idea must be “to contend with” or “to dispute with.” The preposition reflects the prepositional phrase “with God” in v. one%27s&tab=notes" ver="">2, supporting the view that man is the subject. |
