Discovery Box| (0.13881264375) | (Num 11:4) |
4 tn The Hebrew text uses a verbal hendiadys here, one word serving as an adverb for the other. It literally reads “and they returned and they wept,” which means they wept again. Here the weeping is put for the complaint, showing how emotionally stirred up the people had become by the craving. The words throughout here are metonymies. The craving is a metonymy of cause, for it would have then led to expressions (otherwise the desires would not have been known). And the weeping is either a metonymy of effect, or of adjunct, for the actual complaints follow. |
| (0.13881264375) | (2Sa 13:18) |
1 tn The Hebrew expression used here (כְּתֹנֶת פַּסִּים, kÿtonet passim) is found only here and in Gen 37:3, 23, 32. Hebrew פַּס (pas) can refer to the palm of the hand or the sole of the foot; here the idea is probably that of a long robe reaching to the feet and having sleeves reaching to the wrists. The notion of a “coat of many colors” (KJV, ASV “garment of divers colors”), a familiar translation for the phrase in Genesis, is based primarily on the translation adopted in the LXX χιτῶνα ποικίλον (citona poikilion) and does not have a great deal of support. |
| (0.13881264375) | (Isa 32:15) |
1 tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’arah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. Kir+Heres&tab=notes" ver="">44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context. |
| (0.13881264375) | (Jer 31:27) |
3 sn The metaphor used here presupposes that drawn in Hos 2:23 (Kir+Heres&tab=notes" ver="">2:25 HT) which is in turn based on the wordplay with Jezreel (meaning “God sows”) in Hos 2:22. The figure is that of plant seed in the ground which produces a crop; here what are sown are the “seeds of people and animals.” For a similar picture of the repopulating of Israel and Judah see Ezek 36:10-11. The promise here reverses the scene of devastation that Jeremiah had depicted apocalyptically and hyperbolically in Jer 4:23-29 as judgment for Judah’s sins. |
| (0.13881264375) | (Eze 23:20) |
1 tn Heb “She lusted after their concubines (?) whose flesh was the flesh of donkeys.” The phrase “their concubines” is extremely problematic here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” but this still fails to explain how the pronoun relates to the noun. It is more likely that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of their genitals. |
| (0.13881264375) | (Nah 2:4) |
6 tn Or “they flash here and there.” The Polel imperfect יְרוֹצֵצוּ (yirotsetsu, “they dash here and there”) is from the root רוּץ (ruts) which means “to run quickly” in reference to men (Gen 18:2; 2 Kgs 23:12; Prov 4:12) and “to gallop” in reference to horsemen (Joel 2:14). The Hiphil stem denotes “to drive off with haste” (Jer 49:19; 50:44). The Polel stem, which is used here, means “to race about swiftly; to flash by speedily; to run to and fro” (HALOT 1208 s.v. רוץ; BDB 930 s.v. רוּץ). |
| (0.13881264375) | (Joh 4:9) |
1 tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. Kir+Heres&tab=notes" ver="">19-26), the translation “Jew” has been retained here and in v. Kir+Heres&tab=notes" ver="">22. |
| (0.13636015625) | (Gen 3:6) |
3 tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms. |
| (0.13636015625) | (Gen 3:8) |
3 tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. Kir+Heres&tab=notes" ver="">10, when Adam answers the |
| (0.13636015625) | (Gen 4:2) |
2 sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death. |
| (0.13636015625) | (Gen 4:4) |
2 sn Here are two types of worshipers – one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best. |
| (0.13636015625) | (Gen 6:4) |
3 tn Heb “were entering to,” referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood. |
| (0.13636015625) | (Gen 7:1) |
1 tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment. |
| (0.13636015625) | (Gen 7:2) |
3 tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans. |
| (0.13636015625) | (Gen 7:3) |
2 tn Here (and in v. Kir+Heres&tab=notes" ver="">9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah). |
| (0.13636015625) | (Gen 8:7) |
1 tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth. |
| (0.13636015625) | (Gen 10:16) |
2 sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region. |
| (0.13636015625) | (Gen 11:5) |
2 tn The Hebrew text simply has בָּנוּ (banu), but since v. Kir+Heres&tab=notes" ver="">8 says they left off building the city, an ingressive idea (“had started building”) should be understood here. |
| (0.13636015625) | (Gen 11:8) |
1 tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing. |
| (0.13636015625) | (Gen 12:10) |
3 tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons. |
